;!'■• 



CHURCH MANUAL 

DESIGNED FOR THE USE 

OF 

BAPTIST CHURCHES 

By J. M. PENDLETON, D. D. 



Let all things be done decently and in order. — 1 Cor. 14 : 40 



Philadelphia 

American Baptist Publication Society 

Boston Chicago St. Louis New York 

Los Angeles Kansas City Seattle Toronto 



rX<» s4 ' 






CONTENTS 



Chapter Pagf 

I. Nature of a Church 5 

II. Officers of a Church 22 

III. Doctrines of a Church 41 

IV. Ordinances of a Church 63 

V. The Government of a Church 100 

VI. The Discipline of a Church 117 

VII. Duties of a Church 147 

APPENDIX 

I. Business Meetings of a Church 163 

II. Forms of Minutes, Letters, etc 167 

III. Marriage Ceremony 172 

IV. Province of Associations and Councils. 173 

INDEX 



CHURCH MANUAL 



CHAPTER 1 

NATURE OF A CHURCH 

THE term Church occurs in the New Tes- 
tament more than a hundred times. The 
word thus translated means congregation 
or assembly ; but it does not indicate the pur- 
pose for which the congregation or assembly 
meets. Hence it is used, Acts 19 : 32, 39, 41, 
and rendered assembly. In every other place 
in the New Testament it is translated church. 
In its application to the followers of Christ, 
it refers either to a particular congregation of 
saints, or to the redeemed in the aggregate. It 
is employed in the latter sense in Ephesians 
1 : 22; 3 : 21 ; 5 : 25, 27. Here we have the 
expressions, " Head over all things to the 
Church ? ; " To him be glory in the Church 
by Christ Jesus throughout all ages world 
without end " ; " Christ loved the Church and 



6 CHURCH MANUAL 

gave himself for it . . . that he might present 
it to himself a glorious Church, not having 
spot or wrinkle or any such thing; but that it. 
should be holy and without blemish." In these 
passages, and a few more like them, it would 
be absurd to define the term Church as mean- 
ing a particular congregation of Christians, 
meeting in one place for the worship of God. 

Our business, however, is with the other 
signification of the word church. In a large 
majority of instances it is used in the Scrip- 
tures to denote a local assembly, convened for 
religious purposes. Thus we read of " the 
church at Jerusalem/' " the church of God 
which is at Corinth/' " the church of the Thes- 
salonians," " the church of Ephesus," " the 
church in Smyrna," " the church in Perga- 
mus," etc., etc. Nor are we to suppose that it 
required a large number of persons to consti- 
tute a church. Paul refers to Aquila and Pris- 
cilla and " the church that is in their house." 
to Nymphas and " the church which is in his 
house," and in his letter to Philemon he says, 
" to the church in thy house." A congregation 
of saints, organized according to the New- Tes- 
tament, whether that congregation is large or 
small, is a church. 



CHURCH MANUAL / 

The inspired writers, as if to preclude the 
idea of a church commensurate with a province, 
a kingdom, or an empire, make use of the fol- 
lowing forms of expression, " the churches of 
-Galatia," " the churches of Macedonia," " the 
churches of Asia/' " the churches of Judea " ; 
but they never say the church of Galatia, the 
church of Macedonia, etc. Wherever Chris- 
tianity prevailed in apostolic times there was 
a plurality of churches. 

In answer to the question, What is a church?/ 
it may be said: A church is a congregation of 
Christ's baptized disciples, acknowledging him 
as their Head, relying on his atoning sacrifice 
for justification before God, and depending on 
the Holy Spirit for sanctification, united in the j 
belief of the gospel, agreeing to maintain its I 
ordinances and obey its precepts, meeting to- 
gether for worship, and cooperating for the 
extension of Christ's kingdom in the world. 
If any prefer an abridgment of the definition it 
may be given thus : A church is a congregation ( 
of Christ's baptized disciples, united in the be- 
lief of what he has said, and covenanting to do 
^what he has commanded. 

If this be a correct description of a church 
of Christ, it is manifest that membership must 



8 CHURCH MANUAL 

be preceded by important qualifications. These 
qualifications may be considered as moral and 
ceremonial. 

Moral. Among moral prerequisites to 
church-membership may be mentioned 

Repentance. John the Baptist, whose min- 
istry was " the beginning of the gospel of Jesus 
Christ," preached, saying to the people, " Re- 
pent ye; for the kingdom of heaven is at 
hand." His was the baptism of repentance. 
When John was cast into prison Jesus " came 
into Galilee, preaching the gospel of the king- 
dom of God, and saying, " The time is fulfilled, 
and the kingdom of God is at hand : repent ye 
and believe the gospel." When the apostles 
were sent forth they " preached that men 
should repent." The Lord Jesus after his res- 
urrection said : " Thus it is written and thus 
it behooved Christ to suffer and to rise from 
the dead the third day, and that repentance 
and remission of sins should be preached in his 
name among all nations." Peter on the day 
of Pentecost said, " Repent and be baptized 
every one of you in the name of Jesus Christ 
for the remission of sins " ; and Paul, who testi- 
fied at Ephesus for three years " repentance to- 



CHURCH MANUAL 9 

ward God and faith toward our Lord Jesus 
Christ," proclaimed in Athens, " God com- 
mandeth all men everywhere to repent/' The 
New Testament is full of the doctrine of re- 
pentance. It is a doctrine of the gospel. 
The law knows nothing of it. The language 
of the law is, Do and live — not Repent, that 
you may be pardoned. Repentance involves 
such a change of mind in regard to sin as is 
indispensable to a proper appreciation of the 
blessings of the kingdom of Christ. Hence no 
impenitent sinner can constitutionally enter 
into the kingdom. There is no place more in- 
appropriate for the impenitent than a church 
of Christ. 

Faith. This is another moral qualification 
for church-membership. Great importance is 
in the Scriptures attached to faith in Christ, as 
will appear from the following passages : " He 
that believeth on him is not condemned." " He 
that believeth on the Son hath everlasting life." 
" These things are written that ye may believe 
ttiat Jesus is the Christ, the Son of God, and 
that believing ye may have life through his 
name." " He that believeth and is baptized 
shall be saved." " By him all that believe are 
justified from all things." " Whom God hath 



JO CHURCH MANUAL 

set forth as a propitiation through faith in his 
blood . . . that he might be just and the justi- 
fier of him that believeth in Jesus." " There- 
fore being justified by faith, we have peace 
with God through our Lord Jesus Christ. " 

These passages, with many others, clearly 
show that in the economy of the gospel faith 
in Christ is recognized as an essential principle. 
Why is this ? Not because faith is a meritori- 
ous exercise. There is, there can be, no merit 
in it. This is evident, because faith is a duty, 
and there can be no merit in the performance 
of a duty. But, while faith possesses no merit, 
it brings the soul into vital contact with the 
blood of atonement, which possesses infinite 
merit. It unites to Christ. Its province is to 
receive Christ, and with him all the blessings 
of the " new covenant." Christ is emphatically 
the object of faith. The faith which avails to 
salvation has respect to him and embraces him. 

Faith in Christ — the faith w T hich instru- 
mentally achieves the sinner's justification 
before God — is an essential qualification for 
church-membership. No unbeliever has the 
shadow of a claim to citizenship in the king- 
dom of Christ. The formal mention of regen- 
eration as a prerequisite to church-membership 



CHURCH MANUAL II 

has been omitted, because it necessarily co- 
exists with repentance and faith. Every peni- 
tent believer is a regenerate person. Regen- 
eration is the spiritual process by which we 
become new creatures in Christ — are born 
again — born of the Spirit — born of God — 
quickened together with Christ — renewed after 
the image of God, etc., etc. " Ye are all the 
children of God by faith in Christ Jesus," is 
the language of Paul to the Galatians ; and the 
beloved disciple says, " Whosoever believeth 
that Jesus is the Christ, is born of God." If 
faith therefore, as we have seen, is a qualifica- 
tion for church-membership, regeneration must 
be also ; for it is so inseparable from faith, that 
every one who believes in Christ is born of 
God. And it follows, that if faith is a pre- 
requisite to baptism, regeneration is likewise. 
This being the case, regeneration does not 
occur in baptism. 

Let it never be forgotten that the only suit- 
able materials of which to construct a church 
of Christ, so far as spiritual qualifications are 
concerned, are regenerate, penitent, believing 
persons. To make use of other materials is to 
subvert the fundamental principles of church 
organization. It is to destroy the kingdom 



12 CHURCH MANUAL 



of Christ; for how can there be a kingdom 
without subjects — such subjects as the King 
requires ? 

It is a regulation of the Head of the Church 
that his spiritual subjects be organized into 
visible, local communities. We read therefore, 
in the New Testament of churches — another 
name for these communities. There are fre- 
quent references to local congregations. These 
congregations had a regular, visible organiza- 
tion; and there must have been some visible 
act of initiation into them. What was it? 
This leads to a consideration of 

2. The ceremonial qualification for church- 
membership. This qualification is baptism. 
There can, according to the Scriptures, be no 
visible church without baptism. An observ- 
ance of this ordinance is the believer's first 
public act of obedience to Christ. Regenera- 
tion, repentance, and faith are private matters 
between God and the soul. They involve in- 
ternal piety, but of this piety there must be an 
external manifestation. This manifestation is 
made in baptism. The penitent, regenerate 
believer is baptized into the name of the 
Father, and of the Son, and of the Holy Spirit. 
There is a visible, symbolic expression of a 



CHURCH MANUAL 13 

new relationship to the three persons of the 
Godhead — a relationship entered into in repen- 
tance, faith, and regeneration. We are said 
to be baptized into the death of Christ. We 
profess our reliance on his death for salvation ; 
and we emblematically declare that as he died 
for sin, so we have died to sin, and have risen 
from our death in trespasses and sins to new- 
ness of life. We solemnly commemorate the 
burial and resurrection of the Lord Jesus, and 
are ourselves symbolically buried to the world. 
In baptism our sins are declaratively re- 
mitted — formally washed away. Washing in 
water frees the body from literal impurity. 
Baptism is a symbolic release of the soul from 
the defilement of sin. There is an actual, a 
real remission of sins when we believe in 
Christ — there is a declarative, formal, symbolic 
remission in baptism. 

That the views, now presented, of the moral 
and ceremonial qualifications for church mem- 
bership are in accordance with the New Testa- 
ment will be seen by referring to the commis- 
sion of Christ, as understood and executed by 
the apostles, on the day of Pentecost. The 
commission said, " Go, teach [make disciples 
of] all nations, baptizing them in the name of 



14 CHURCH MANUAL 

the Father, and of the Son, and of the Holy 
Spirit: teaching them to observe all things, 
whatsoever I have commanded you." A great 
awakening took place under Peter's preaching, 
and repenting thousands accepted salvation 
through Christ. It is added, " Then they that 
gladly received his word were baptized : and the 
same day there were added unto them about 
three thousand souls." Subsequently it is said, 
" The Lord added to the church daily such as 
should be saved." The converts to the faith 
were first baptized and then added to the 
church. This shows baptism to be prerequi- 
site to church-membership. It was so re- 
garded at Jerusalem on the day of Pentecost, 
when the apostles began to act under the com- 
mission of their risen Lord; and it is morally 
certain it was so regarded wherever they es- 
tablished churches. And as churches in all 
ages must be formed after the apostolic model, 
it follows that where penitent, regenerate, bap- 
tized believers in Christ are found, there are 
scriptural materials for a church. Such per- 
sons having first given themselves to the Lord, 
and then to one another, in solemn covenant, 
agreeing to make the will of Christ as ex- 
pressed in his word their rule of action, are, in 



CHURCH MANUAL I J 

the New Testament sense of the term, a 
church. Whether they are many or few in 
number, they are a church. But in the absence 
of penitent, regenerate, baptized believers in 
Christ, there cannot be a New Testament 
church. 

CONSTITUTION OF CHURCHES 

When the interests of Christ's kingdom re- 
quire the formation of a new church the cus- 
tomary mode of procedure is about this : 
Brethren and sisters obtain letters of dismis- 
sion from the church or churches to which 
they belong, for the purpose of entering into 
the new organization. It is well for this pur- 
pose to be stated in the letters. When they 
meet together at the appointed time, a Moder- 
ator and Clerk pro tern are appointed. The 
meeting is opened with devotional exercises. 
Sometimes a sermon is preached, especially 
when it is not intended to have recognition ser- 
vices at some future day. Reading the Scrip- 
tures and prayer should be considered indis- 
pensable. This being done, the letters of dis- 
mission are read, and the parties concerned 
resolve by solemn vote to consider themselves 
an independent church. What is called a 



l6 CHURCH MANUAL 

church covenant is adopted, as also Articles of 
Faith. These Articles of Faith are not in- 
tended as, in any sense, a substitute for the 
word of God; but only as an expression of 
the views of the constituent members as to the 
prominent teachings of the Scriptures. It is 
very important to the peace, efficiency, and 
usefulness of a church that there be among 
its members substantial harmony of sentiment 
as to what the Bible teaches. Differences of 
opinion on little matters, so regarded, have 
sometimes illustrated the truth of the inspired 
exclamation, " Behold, how great a matter a 
little fire kindleth ! " It would have saved hun- 
dreds of churches a great deal of trouble, if 
they had remembered, at the right time, that 
neither two nor any other number, can walk 
together, except they be agreed. Ordinarily, a 
church at the time of its constitution, selects a 
name by which it is to be designated, and 
appoints its officers. This, however, is not in- 
dispensable. It is sometimes best, for pruden- 
tial reasons, to defer the election of officers. 

RECOGNITION OF CHURCHES 

The same importance is not to be attached 
to the recognition as to the constitution of a 



CHURCH MANUAL 1J 

church. It is not necessary to the validity of 
church organization Still, the advantages re- 
sulting from a suitable recognition should not 
be lightly esteemed. It adds much to the in- 
fluence of a new church to be cordially en- 
dorsed and welcomed into the sisterhood of 
churches. This is usually done by a council 
of recognition, composed of ministers and 
others from churches in the vicinity. Some- 
times councils examine very closely the facts 
connected with the formation of new churches, 
Articles of Faith, etc. ; but generally are so 
well satisfied as to make no special investiga- 
tion. Recognition services usually embrace 
R£3/ling the Scriptures, Prayer, Sermon, giv- 
ing the Hand of Fellowship, and a Charge to 
the Church. 

HOW MEMBERS ARE RECEIVED 

There are two ways of receiving members 
into a church. 

I. By Experience and Baptism. 2. By Let- 
ters of Dismission from sister churches. In 
accordance with the first way, persons wishing 
to unite with a church give an- account of the 
dealings of God with their souls, and state the 
" reason of the hope that is in them " ; where- 

B 



l8 CHURCH MANUAL 

upon, if, in the judgment of the church they 
" have passed from death unto life," they are 
by vote of the church recognized as candidates 
for baptism, with the understanding that when 
baptized they will be entitled to all the rights 
and privileges of membership. Great care 
should be exercised in receiving members. 
Many churches err at this point. They do 
not observe the requisite caution ; for they re- 
ceive persons who give, to say the least, very 
imperfect evidence of piety. There is much 
danger of this, especially in times of religious 
excitement. Pastors should positively assure 
themselves that those who are received for bap- 
tism have felt themselves to be guilty, ruined, 
helpless sinners, justly condemned by God's 
holy law ; and under a sense of their lost con- 
dition have trusted in Christ for salvation. 
After baptism — usually at the first celebration 
of the Lord's Supper — it is the general, and 
should be the universal custom for the pastor 
to give the hand of fellowship to the newly 
baptized, in token of their having been re- 
ceived into full membership. This affords the 
pastor a suitable opportunity of saying some- 
thing as to the import and obligations of the 
Christian profession. 



CHURCH MANUAL 19 

The other way of becoming members of a 
church is by presenting Letters of Dismission 
from sister churches. These letters affording 
satisfactory proof of their Christian character 
and standing, the applicants for membership 
are received and the hand of fellowship given, 
as in the former case. It is proper to say that 
by sister churches are meant churches of simi- 
lar faith and order. Hence no Baptist church 
can receive and recognize, as a passport to 
membership, a letter from any Pedobaptist or- 
ganization. There is such a lack of similar 
faith and order as to render this utterly inad- 
missible. It sometimes happens that persons 
who have been baptized where there is no 
church, and persons who, owing to the extinc- 
tion of the church to which they belonged, or 
to other circumstances, find themselves with- 
out regular Letters of Dismission, wish to en- 
joy the privileges of membership. In such 
cases it is only necessary for the church ap- 
plied to to be satisfied of the worthiness of 
the applicants, and they are received. 

HOW MEMBERSHIP CEASES 

Membership in a church terminates in three 
ways. 



20 CHURCH MANUAL 

1. By Death. The dead can have no place 
in any earthly congregation of the saints. 

2. By Exclusion. A church has the right, 
according to the Scriptures, and is under ob- 
ligation to exclude from its fellowship any 
member who holds heretical doctrines, or lives 
inconsistently with the Christian profession. 
More will be said on this subject in the Chap- 
ter on Discipline. 

3. By Dismission. Letters of Dismission 
are granted to members who apply for them, 
provided they are in good standing. The fact 
that disciplinary proceedings have not been in- 
stituted against a member is generally to be 
taken as an evidence of good standing; and, 
therefore, of a right to a letter of dismission. 
There are, however, some exceptional cases. 
A member who asks for a letter of dismission 
with the purpose of evading church discipline, 
because he has reason to expect it, has no right 
to a letter. Such a case must be investigated. 
The general rule would be to grant a letter to 
the member who asks for it, provided he would 
not be subject to discipline if he did not ask 
for it. The time at which a dismissed member 
ceases to be a member depends on the church 
that grants the letter. Some churches con- 



CHURCH MANUAL 21 

sider the connection as terminated as soon as 
a letter is granted. The great majority of 
churches, however, and very properly, regard 
dismissed members as under their jurisdiction 
until they are received into other churches. 
Some churches have a way a getting clear of 
members by a process which is called " drop- 
ping.'" This is considered less disgraceful 
than exclusion, and is resorted to chiefly in the 
case of members who for a long time, will- 
ingly, absent themselves from the meetings of 
the church, or have gone, the church knows 
not where. The dropping process is unneces- 
sary. It differs but little from exclusion — not 
at all in its effects. That is to say, the dropped 
as well as the excluded are no longer church- 
members. It may be said too, that members 
who habitually stay away from the house of 
God deserve exclusion, as do those who, not 
prizing church privileges as they ought, emi- 
grate to other places without asking for Let- 
ters of Dismission. 



CHAPTER II 

OFFICERS OF A CHURCH 

IT cannot be said that officers are essential 
to the existence of a church; for a church 
must exist before it can appoint its of- 
ficers. After this appointment, if, in the 
providence of God, they should be removed 
by death, it might affect the interests, but not 
the being of the church. It has been well 
said by an able writer, that "although officers 
are not necessary to the being of a church, 
they are necessary to its well-being!' No 
church can reasonably expect to prosper 
which does not obey the law of its Head 
in regard to the appointment of officers. It 
is obvious too, from the teachings of the New 
Testament, that pastors and deacons are the* 
permanent officers of Christian churches. 
Paul, referring to Christ's ascension gifts, 
says : if And he gave some, apostles ; and some, 
prophets ; and some, evangelists ; and some, 
pastors and teachers ; for the perfecting of the 
saints, for the work of the ministry, for the 



CHURCH MANUAL 23 

edifying of the body of Christ" (Eph. 4 : 
11, 12). Apostles, prophets, and evangelists 
filled extraordinary and temporary offices. 
There are no such offices now. Pastors and 
teachers, the same men, are the ordinary and 
permanent spiritual officers of the churches, 
while the office of deacon has special reference 
to the secular interests of churches. Of these 
officers in order: 

I. Pastor. This term was first applied to 
ministers having oversight of churches, be- 
cause there is a striking analogy between such 
a minister and a literal shepherd. A shepherd 
has under his charge a flock, for which he 
must care, and for whose wants he must pro- 
vide. The sheep and the lambs must be looked 
after. The Lord Jesus, " the great Shepherd 
of the sheep/' the chief Shepherd, virtually 
says to all his under-shepherds, as he did to 
Peter, " Feed my sheep," " Feed my lambs." 
It is worthy of remark that this language was 
not addressed to Peter till the Saviour obtained 
from him an affirmative answer to the question 
three times propounded, " Lovest thou me ? " 
As if he had said, " I love my spiritual flock 
so well, I cannot entrust the sheep and lambs 



24 CHURCH MANUAL 

composing it to any man who does not love 
me." And love to Christ must be regarded in 
all ages and in all places as the pastor's su- 
preme qualification. All other qualifications 
are worthless if this is absent. Talent and 
learning are not to be undervalued; but they 
must be kept under the control of piety, and 
receive its sanctifying impress. With regard 
to the pastoral office, there are two things 
worthy of special consideration. 

i. The Work of Pastors. Truly theirs is a 
work. Paul says, " If any man desire the of- 
fice of a bishop, he desireth a good work/' It 
is indeed a good work — the best work on 
earth — but a work. We must not suffer the 
term bishop to suggest any such idea as the 
word in its modern acceptation implies. In 
apostolic times there were no bishops having 
charge of the churches of a district of country, 
a province, or a kingdom. A bishop was a 
pastor of a church, and the New Testament, so 
far from encouraging a plurality of churches 
under one pastor, refers, in two instances at 
least, to a plurality of pastors in one church. 
(See Acts 20 : 28; Phil. 1 : 1.) In the 
former passage the elders of the church at 
Ephesus are called overseers, and the word 



CHURCH MANUAL Z$ 

thus translated is the same rendered bishop in 
Philippians I : i ; I Timothy 3:2; Titus 1:7; 
1 Peter 2 : 25. Thus does it appear that pas- 
tor, bishop, and elder are three terms desig- 
nating the same office. This view is further 
confirmed by a reference to Peter 5 : 1, 2, 
where elders are exhorted to feed the flock — 
that is, to perform the office of pastor or shep- 
herd — taking the oversight thereof, etc. — that 
is, acting the part of bishops or overseers. 
For the word translated taking the oversight 
belongs to the same family of words as the 
term rendered bishop in the passages cited. 
It is plain, therefore, that a pastor's work 
is the spiritual oversight of the flock, the 
church he serves. Like a good literal shep- 
herd he must care for the feeble and the sick, 
as well as for the healthy and the vigorous. 
Some he can feed with " strong food," while 
others can digest nothing stronger than 
" milk." He must exercise a sanctified dis- 
cretion, and " study to show himself approved 
to God, a workman that needeth not to be 
ashamed, rightly dividing the word of truth/'' 
Much depends on dividing the word of truth 
rightly; and hence the necessity of study — 
prayerful study, imbued with the spirit of 



26 CHURCH MANUAL 

the Master. The administration of ordinances 
as well as the preaching of the word is the 
proper business of the pastor. It does not ac- 
cord with the plan of this volume to elaborate 
any topic, and therefore the work of the pastor 
cannot be enlarged on, nor is there room to 
present the many motives to pastoral fidelity. 
The mention of two must suffice : the church, 
over whose interest the pastor watches, has 
been " bought with the precious blood of 
Christ " ; and the faithful pastor will, when 
" the chief Shepherd " comes, " receive a 
crown of glory that fadeth not away." What 
motives to diligence and faithfulness could 
possess more exhaustless power ! 

2. The Authority of Pastors. All things 
earthly are liable to abuse, and that feature of 
congregational church government which 
places all the members on an equality in the 
transaction of church business, has been, in 
some instances at least, suffered to interfere 
with the deference due to pastors. There is a 
class of Scriptures whose import is not suf- 
ficiently considered — such as the following: 
" And we beseech you, brethren, to know them 
which labor among you, and are over you 
in the Lord, and admonish you ; and to esteem 



CHURCH MANUAL 2J 

them very highly in love for their work's 
sake/' " Let the elders that rule well be 
counted worthy of double honor, especially 
they who labor in the word and doctrine. " 
" Remember them which have the rule over 
you, who have spoken to you the word of 
God." " Obey them that have the rule over 
you, and submit yourselves : for they watch 
for your souls, as they that must give ac- 
count." In these passages pastors are re- 
ferred to, and there is claimed for them an 
authority not belonging to other church-mem- 
bers. They are to be esteemed highly for their 
work's sake. Whatever esteem their personal 
merits may excite, they are to be chiefly 
esteemed for the great and glorious work in 
which they are enagaged. On account of this 
work they are to be regarded worthy of 
" double honor," that is, special honor. This 
surely is reasonable, for pastors are chosen by 
the churches over which they preside. The 
churches act voluntarily, and the love which 
prompts the choice of a pastor should secure 
for him reverential respect in the performance 
of his duties. The words rule, obey, and sub- 
mit in the foregoing quotations mean some- 
thing. The ruling is not unrestricted, neither 



28 CHURCH MANUAL 

is the obedience and submission. The pastor 
is to rule in accordance with the law of Christ. 
No other kind of rule is legitimate or obliga- 
tory ; but when he rules in accordance with the 
will of Christ, obedience and submission on 
the part of the members of the church are 
imperative duties. Andrew Fuller well says, 
" It is in this view, as teaching divine truth, 
and enforcing divine commands, that the ser- 
vants of God, in all ages, have been invested 
with divine authority." 1 It may be added 
that this is the only sense in which men can 
be invested with divine authority. 

Distinguished scholars are of opinion that 
the two passages quoted, which refer to ruling, 
should be translated thus : "Remember your 
leaders," etc. " Obey your leaders/' etc. Ad- 
mitting the correctness of this rendering— and 
it cannot be denied — still the idea would not 
be essentially different. Pastors in leading 
their flocks do, in one sense, rule them ; and in 
the only sense in which they should rule them. 
While the proper exercise of pastoral author- 
ity is essential to the spiritual welfare of a 
church, pastors must beware of assuming a 
power which does not belong to them. They 

1 Complete Works, Vol. I, p. 197. 



CHURCH MANUAL 29 

must remember the words of Peter : " Neither 
as being lords over God's heritage, but being 
examples to the flock/' There must be, in the 
exercise of pastoral authority, nothing like 
priestly lordship or clerical despotism ; but the 
influence of pastors must grow out of the 
fact that they faithfully obey the will of Christ, 
the great Shepherd, and thus set an example 
worthy of imitation. There is nothing which 
gives a pastor so much influence as unreserved 
consecration to the work of the Lord. As the 
influence of judicious pastors increases the 
more they are known, the pastoral relation 
should be rendered as permanent as possible. 
It should not be dissolved for any slight cause. 
As to the custom of some churches that choose 
their pastors annually, it would be difficult to 
say too much in condemnation of it. It is 
vastly injurious both to pastors and churches. 
Pastors should be chosen for an indefinite 
period. If the work of the Lord prospers 
under their labors, well; if they find after a 
sufficient trial, that they are not accomplishing 
good, let them resign. 

II. Deacons. The office of deacon origi- 
nated in a state of things referred to in the 



3<3 CHURCH MANUAL 

sixth chapter of the Acts of the Apostles. It 
is said that " when the number of the disciples 
was multiplied, there arose a murmuring of the 
Grecians against the Hebrews, because their 
widows were neglected in the daily ministra- 
tion. " The " Grecians " were Jews as well as 
the Hebrews, but they spoke the Greek lan- 
guage, and were probably not natives of 
Palestine. The members of the church at 
Jerusalem " had all things in common/' and a 
distribution was made out of the common stock 
" as every man had need." This seems to have 
been done at first under the immediate direc- 
tion of the apostles ; and the intimation is that 
the large increase of the church interfered 
with an impartial distribution of supplies. 
The apostles saw that, if they made it their 
personal business to " serve tables," it would 
greatly hinder their work in its spiritual as- 
pects. They said : " It is not reason that we 
should leave the word of God, and serve tables ; 
wherefore, brethren, look ye out among you 
seven men of honest report, full of the Holy 
Spirit and wisdom, whom we may appoint over 
this business. But we will give ourselves con- 
tinually to prayer, and to the ministry of the 
word." 



CHURCH MANUAL 3I 

Thus the creation of the office of deacon rec- 
ognizes the fact that the duties of pastors are 
preeminently spiritual ; and that they should 
not be burdened with the secular interests of 
the churches. The opinion has been enter- 
tained by some that the deaconship was de- 
signed to be temporary. The argument is 
that the office was created because the prop- 
erty of the church at Jerusalem had been 
thrown together into a common stock, and it 
was requisite to have officers to superintend 
and distribute it. Then the inference is drawn, 
that when the property of church-members 
was no longer put into a common stock, the 
office of deacon was virtually abolished. This 
reasoning is more plausible than conclusive. 
In proof of this it may be said, that the mem- 
bers of the church at Jerusalem were not re- 
quired to put their property into a common 
stock. It was a voluntary matter. Nor is 
there an intimation in the Xew Testament that 
any church, except the one at Jerusalem, ever 
adopted the common-stock regulation. It was, 
doubtless, considered by that church a pruden- 
tial arrangement, which involved temporary 
expediency rather than permanent principle. 
That the church at Antioch did not follow the 



32 CHURCH MANUAL 

example of the church at Jerusalem, in rela- 
tion to this matter, is evident from Acts n : 
29. " Then the disciples, every man accord- 
ing to his ability, determined to send relief to I 
the brethren who dwelt in Judea." This in- 
dividual determination shows that the property j 
of the church was not in " common stock." 
And Paul's direction to the church at Corinth 
(1 Cor. 16 : 2) indicates that the Jerusalem ( 
policy had not been adopted. The same apos- 
tle too, in his letter to the Philippians, and to jl 
Timothy, refers to deacons. There was, there- j 
fore, a recognition of the deaconship when 
there was, so far as we know, no common 
property regulation. And more than this, the 
irresistible inference from Paul's first Epistle 
to Timothy, is that the office of deacon is as 
permanent as that of pastor. No one doubts 
that the office of pastor is to be perpetuated 
to the end of time. The conclusion is that 
the deaconship is permanent in the churches of 
Christ, and that pastors and deacons are the i 
only permanent Scriptural church officers. 

The words — " men of honest report, full of 
the Holy Spirit, and wisdom " — applied to the 
first deacons, indicates that they were men of 
unblemished reputation, ardent piety, and good 



CHURCH MANUAL 33 

common sense. These qualifications should be 
sought in all who are appointed to the office of 
deacon. The phrase, " full of the Holy Spirit," 
is an admirable description of fervent, ele- 
vated piety; and in the selection of deacons 
their spirituality must be regarded, for their 
duties are not exclusively secular. Their secu- 
lar duties, however, should be performed in a 
spiritual frame of mind ; and in this way " they 
purchase to themselves a good degree, and ob- 
tain great boldness in the faith." In visiting 
the pious poor, to distribute the charities of 
the church, deacons must not perform the duty 
in a formal manner, but must inquire into the 
spiritual as well as the worldly circumstances 
of the recipients of the church's bounty. They 
will often witness such an exhibition of faith, 
patience, gratitude, and resignation as will 
richly repay them for their labor of love. As 
occasion may require, they should report to 
the pastor such cases as need his special atten- 
tion, and thus they will become a connecting 
link between the pastor and the needy ones of 
the church. 

As deacons were appointed at first " to serve 
tables/' it may be well to say, there are three 
tables for them to serve: i. The table of the 
c 



34 CHURCH MANUAL 

poor. 2. The table of the Lord. 3. The table 
of the pastor. The pecuniary supplies to 
enable them to serve these tables must be 
furnished by the church. The custom of tak- 
ing a collection for the poor when the Lord's 
Supper is administered is a good one, and 
worthy of universal adoption. It is suitable at 
the close of the solemn service to think of the 
pious poor, whom sickness or some other mis- 
fortune may have kept from the sacred feast. 

As some pecuniary expenditure is necessary 
in furnishing the table of the Lord, this should 
be made through the deacons; and it is emi- 
nently proper, though not indispensable, for 
them to wait on the communicants in the dis- 
tribution of the elements. 

Deacons must serve the pastor's table. It is 
not for them to decide how liberally or scant- 
ily it shall be supplied. The church must 
make the decision, and enlarged views should 
be taken when it is made; for the energies 
of hundreds of pastors are greatly impaired 
by an incompetent support. The pastor's com- 
pensation having been agreed on by the church, 
the deacons must see that it is raised and paid 
over. They may appoint one of their number 
acting treasurer, who shall receive and pay 



CHURCH MANUAL 35 

out funds ; but it should never be forgotten 
that deacons are by virtue of their office the 
treasurers of the church. To appoint any 
other member to act as treasurer is not war- 
ranted by Scripture. 

As all pecuniary expenditures are to be 
made through deacons, they should at the end 
of every year make a report to the church 
what moneys they have received during the 
year, how they have been expended, etc. This 
will keep everything straight and plain, while 
it will have no little to do with a church's 
influence and efficiency. 

Deacons should be appointed for an indefi- 
nite period, and set apart to their office by 
prayer and the laying on of hands. It is much 
to be regretted that many churches hold very 
loose views on these points. They attach very 
little importance to the deaconship, and seem 
to regard it very much as a clerkship or a 
trusteeship. Indeed a few churches, to their 
shame be it said, elect their deacons annually ; 
and of one of them it was once said : " Nearly 
every male member in it has at some time 
acted as deacon.'' This amounts almost to a 
degradation of the deaconship. And those 
holding these views and indorsing this prac- 



36 CHURCH MANUAL 

tice consistently oppose the ordination of 
deacons. They see not the propriety of or- 
daining men to an office to which they attach 
so little importance. Let deacons be chosen 
for an indefinite period and then let them be 
solemnly ordained according to the example 
given in Acts 6 : 6. " When they had prayed, 
they laid their hands on them!' Prayer is ap- 
propriate on all occasions, and laying on of 
hands is a token of designation to office. Some 
object to laying on of hands, supposing the 
design of this ceremony in apostolic times was 
the communication of the Holy Spirit. That 
the Spirit was sometimes given in connection 
with the imposition of hands is evident from 
Acts 8 : 17; but the first deacons were chosen 
because they were already " full of the Holy 
Spirit." Therefore the laying on of hands 
was not for the purpose of conferring the Holy 
Spirit, but of designating to office. This is 
the object of the ceremony now, and no one 
who has scriptural views supposes there is a 
bestowal of extraordinary gifts. It is the 
custom in some places to lay on hands in or- 
dination during prayer. This is not accord- 
ing to scriptural example. Whenever prayer 
and laying on of hands are referred to in con- 



CHURCH MANUAL 37 

nection with each other, as in Acts 6:6; 
13 : 3, it is evident that prayer was first of- 
fered — then followed imposition of hands — 
to be seen and known as a designation to of- 
fice, but which could not without a violation 
of propriety be seen during prayer. It is very 
desirable that all the churches adopt the prac- 
tice of ordaining deacons by prayer and the 
laying on of hands. It adds to the influence 
of the deaconship when induction into it is 
accompanied by appropriate services. 

While pastors and deacons are the only 
permanent scriptural church officers, it is a 
prudential arrangement in all churches to 
have a clerk ; and owing to the requirements of 
the civil law in some places, it is necessary to 
have trustees. The business of the clerk of a 
church is, of course, to keep a record of the 
proceedings of the body. To secure accuracy ■ 
in the record, at every business meeting the 
proceedings of the previous meeting should be 
read, corrected (if correction is necessary), and 
approved by the church. Trustees are gener- 
ally the legal custodians of the church prop- 
erty, and are chosen by the church. They have 
an official existence, because by civil statute it 
is required that the legal right to property be 



o 



8 CHURCH MANUAL 



vested in individuals. It follows, therefore, 
that the manner of appointing trustees depends 
on the nature of the civil statute regulating 
the matter, and may be different in different 
States. If the statute permits the church to 
choose all the trustees, it is so done. If the 
congregation is permitted to have an agency in 
the election, then most probably the church 
will select so many and the congregation so 
many. This will depend, as has been said, on 
the civil statute. Most usually the church se- 
lects the whole number, and chooses from its 
own membership, which is the better plan. 

The province of trustees is quite restricted. 
They have nothing to do with the spiritual af- 
fairs of the church. They cannot control the 
house of worship, saying how it shall be used, 
or who shall preach in it, and who shall not. 
The church must do all this. As church-mem- 
bers the trustees may with other members de- 
cide what shall be done with church property, 
whether the house of worship shall be sold and 
another built, etc., etc. ; but as trustees they 
can do nothing in these matters. When the 
church so orders, they may convey or re- 
ceive title to property, sue in the courts, etc., 
but their business as trustees is exclusively 



CHURCH MAN4JAL 39 

secular. They cannot in the capacity of 
trustees perform any spiritual function. A 
practical remembrance of this fact would have 
saved not a few churches from trouble. 

It is said that in some churches the trustees 
fix the salaries of pastors ; and from time to 
time increase or diminish them according to 
their pleasure — that they employ choirs, buy 
organs, engage sextons, etc., etc. All this is 
utterly indefensible. Trustees have not a par- 
ticle of right to do these things. The govern- 
ment of a church is with its members. The 
churches must say what pastors' salaries shall 
be, whether music shall be led by choirs,, with 
the aid of instruments or not, etc., etc. Noth- 
ing must be done which infringes the funda- 
mental doctrine of church independence. It is 
well worthy of the consideration of the 
churches whether they should have trustees 
distinct from deacons. Would it not be better 
for every church to merge its trusteeship into 
its deaconship? YVe do not hesitate to answer 
this question in the affirmative. Trustees at- 
tend to some of the secular interests of the 
churches, and all these interests should be 
under the management of the deacons. They 
were appointed originally for this very pur- 



40 CH4JRCH MANUAL 

pose, and a full discharge of the duties of 
their office would supersede the necessity of 
trustees. Should the churches practically 
adopt this view, it might be necessary, in some 
cases, to increase the number of deacons. This 
could be done. The probability too is that the 
plan here recommended would secure a better 
deaconship in many churches; for they make 
it a point to select their best business men for 
trustees. These are the very men for deacons. 
But the supreme argument in favor of this ar- 
rangement is, that it is scriptural, while there 
is no scriptural authority for trustees as dis- 
tinct officers. 



CHAPTER III 

DOCTRINES OF A CHURCH 

*T"^HE phrase, doctrines of a church, is 
somewhat equivocal in its import. It- 
may mean what a church teaches, or 
what a church believes the Bible to teach. It 
is here used in the latter sense. All who be- 
lieve the Scriptures to be divinely inspired 
consider them the fountain of religious truth. 
The Bible contains the revelation of God to 
man. It is the supreme standard of faith 
and practice. Whatever conforms to this 
standard is right — whatever deviates from it 
is wrong. It is a duty incumbent upon all to 
" search the Scriptures " and learn what they 
teach. This duty cannot be faithfully per- 
formed unless prejudices and preconceived 
opinions are laid aside. Alas, how few study 
the Bible in this way. But for human imper- 
fection there would doubtless be uniformity 
of belief as to what the Scriptures teach. 
There is not uniformity, but a deplorable 
variety of religious opinion throughout Chris- 

4* 



42 CHURCH MANUAL 

tendoni. Different sects, professing to take 
the word of God as their guide, contend as 
earnestly for their distinctive views as if they 
had different Bibles. Various constructions 
are placed on the teachings of the sacred vol- 
ume, and multitudes of passages are diversely 
interpreted. Owing to this unfortunate fact, 
though belief of the Bible is significant as be- 
tween the religionist and the infidel, it signifies 
nothing as between those who receive the 
Scriptures as the word of God. For they 
differ as to the import of the inspired Oracles ; 
and the meaning of the Bible is the Bible. As 
there is such a diversity of opinion in the re- 
ligious world, it is eminently proper for those 
who appeal to the Scriptures as the fountain 
of truth to declare what they believe the Scrip- 
tures to teach. To say that they believe the 
Scriptures is to say nothing to the purpose. 
All will say this, and yet all differ as to the 
teachings of the Bible. There must be some 
distinctive declaration. What a man believes 
the Bible to teach is his Creed, either written 
or unwritten. And though it has sometimes 
been said that creeds have produced differences 
of religious opinion, it would be nearer to the 
truth, logically and historically, to say that 



CHURCH MANUAL 43 

differences of religious opinion have produced 
creeds. 

As to declarations of faith, it must ever be 
understood that they are not substitutes for 
the Scriptures. They are only exponents of 
what are conceived to be the fundamental doc- 
trines of the word of God. Among Baptists, 
as their churches are independent, it is optional 
with each church to have a declaration or not, 
as it may think best. Each church too may 
adopt a declaration of its own. Its independ- 
ence gives it this right, nor can it be alienated. 
While Baptists glory in their form of church 
government — which recognizes every church 
as a little republic in itself — they are perhaps 
as nearly united in their views of the truths of 
the Bible as most other denominations. The 
following Declaration of Faith expresses, sub- 
stantially, what Baptists believe concerning the 
topics mentioned. 1 

DECLARATION OF FAITH 

I. OF THE SCRIPTURES 

We believe that the Holy Bible was written by 
men divinely inspired, and is a perfect treasure of 

1 This Declaration of Faith was framed many years ago by 
J. Xewton Brown, D. D. 



44 CHURCH MANUAL 

heavenly instruction ; a that it has God for its author, 
salvation for its end, 2 and truth without any mix- 
ture of error for its matter ; 3 that it reveals the 
principles by which God will judge us; 4 and there- 
fore is, and, shall remain to the end of the world, the 
true center of Christian union, 5 and the supreme 
standard by which all human conduct, creeds, and 
opinions should be tried. 6 

Places in the Bible where taught. 

1 2 Tim. 3 : 16, 17. All Scripture is given by inspiration 
of God, and is profitable for doctrine, for reproof, for correc- 
tion, for instruction in righteousness; that the man of God 
may be perfect, thoroughly furnished unto all good works. 
Also 2 Peter 1 : 21; 2 Sam. 23 : 2; Acts 1 : 16; 3 : 21; John 
10 : 35; Luke 16 : 29-31; Ps. 119 : 11 1; Rom. 3 : 1, 2. 

2 2 Tim. 3 : 15, — able to make thee wise unto salvation. 
Also 1 Peter 1 : 10-12; Acts 11 : 14; Rom. 1 : 16; Mark 
16 : 16; John 5 : 38, 39. 

8 Prov. 30 : 5, 6. Every word of God is pure,— Add thou 
not unto hi9 words, lest he reprove thee, and thou be found 
a liar. Also John 17 : 17; Rev. 22 : 18, 19; Ram. 3 : 4. 

4 Rom. 2:12. As many as have sinned in the law, shall be 
judged by the law. John 12 : 47, 48. If any man hear my 
words— the word that I have spoken — the same shall judge 
him in the last day. Also 1 Cor. 4 : 3, 4. Luke 10 : 10-16; 
12 : 47> 48. 

5 Phil. 3 : 16. Let us walk in the same rule; let us mind 
the same thing. Also Eph. 4 : 3-6; Phil. 2 ; 1, 2; 1 Cor. 
1 : 10; 1 Peter 4 : 11. 

6 1 John 4:1. Beloved, believe not every spirit, but try the 
spirits whether they are of God. Isa. 8 : 20. To the law 
and to the testimony; if they speak not according to this word, 
it is because there is no light in them. 1 Thess. 5 : 21. 
Prove all things. 2 Cor. 13 : 5. Prove your own selves. 
Also Acts 17 : n"; 1 J°hn 4:6; Jude 3^55 Epk- 6 : 17; 
Ps. 119 : 59, 60; Phil. 1 : 9-11. 



CHURCH MANUAL 45 

II. OF THE TRUE GOD 

We believe that there is one, and only one liv- 
ing and true God, an infinite, intelligent Spirit, 
whose name is Jehovah, the Maker and Supreme 
Ruler of heaven and earth; 1 inexpressibly glori- 
ous in holiness, 2 and worthy of all possible honor, 
confidence, and love ; 3 that in the unity of the God- 
head there are three persons, the Father, the Son, 
and the Holy Ghost ; 4 equal in every divine per- 
fection, 5 and executing distinct but harmonious of- 
fices in the great work of redemption. 6 

Places in the Bible where taught. 

1 John 4 : 24. God is a Spirit. Ps. 147 : 5. His under- 
standing is infinite. Ps. 83 : 18. Thou whose name alone 
is JEHOVAH, art the Most High over all the earth. Heb. 
3 : 4; Rom. 1 : 20; Jer. 10 : 10. 

2 Exod. 15 : 11. Who is like unto Thee — glorious in holi- 
ness? Isa. 6 : 3; 1 Peter 1 : 15, 16; Rev. 4 : 6-8. 

3 Mark 12 : 30. Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy mind, and 
with all thy strength. Rev. 4 : 11. Thou art worthy, O Lord, 
to receive glory, and honor, and power: for thou hast created 
all things, and for thy pleasure they are and were created. 
Matt. 10 : 37; Jer. 2 : 12, 13. 

4 Matt. 28 : 19. Go ye therefore and teach all nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost. John 15 : 26. When the Comforter is 
come, whom I will send you from the Father, even the Spirit 
of Truth, which proceedeth from the Father, he shall testify 
of me. 1 Cor. 12 : 4-6. 1 John 5 : 7. 

5 John 10 : 30. I and my Father are one. John 5 : 17; 
14 : 23; 17 : 5, 10; Acts 5 : 3, 4; 1 Cor. 2 : 10, 11; Phil. 
2 : 5, 6. 

6 Eph. 2 : 18. For through Him [the Son] we both have 
an access by one Spirit unto the Father. 2 Cor. 13 : 14. The 
grace of our Lord Jesus Christ, and the love of God, and the 
communion of the Holy Ghost, be with you all. Rev. 1 : 4, 5. 
Comp. 2 : 7. 



4 6 



CHURCH MANUAL 



III. OF THE FALL OF MAN 



We believe that man was created in holiness, 
under the law of his Maker ; x but by voluntary 
transgression fell from that holy and happy state ; 2 
in consequence of which all mankind are now 
sinners, 3 not by constraint but choice ; * being by 
nature utterly void of that holiness required by the 
law of God, positively inclined to evil; and there- 
fore under just condemnation to eternal ruin, 5 with- 
out defence or excuse. 6 

Places in the Bible where taught. 

1 Gen. i : 27. God created man in his own image. Gen. 

1 : 31. And God saw every thing that he had made, and be- 
hold, it was very good. Eccl. 7 : 29; Acts 15 : 26; Gen. 

2 : 16. 

2 Gen. 3 : 6-24. And when the woman saw that the tree 
was good for food, and that it was pleasant to the eyes, and a 
tree to be desired to make one wise; she took of the fruit 
thereof, and did eat; and gave also unto her husband with 
her, and he did eat. Therefore the Lord God drove out the 
man; and he placed at the east of the garden of Eden, Cheru- 
bim, and a flaming sword which turned every way to keep 
the way of the tree of life. Rom. 5 : 12. 

3 Rom. 5:19. By one man's disobedience many were made 
sinners. John 3 : 6; Ps. 51 : 5; Rom. 5 : 15-19; 8 : 7. 

4 Isa. 53 : 6. We have turned, every one to his own way. 
Gen. 6 : 12; Rom. 3 : 9-18. 

5 Eph. 2 : 1-3. Among whom also we all had our conver- 
sation in times past in the lusts of our flesh, fulfilling the de- 
sires of the flesh and of the mind; and were by nature the 
children of wrath even as others. Rom. 1 : 18. For the 
wrath of God is revealed from heaven against all ungodliness 
and unrighteousness of men, who hold the truth in unright- 
eousness. Rom. 1 : 32; 2 : 1-16; Gal. 3 : 10; Matt. 20 : 15. 

6 Ezek. 18 : 19, 20. Yet say ye, Why? doth not the son bear 
the iniquity of the father? — the soul that sinneth it shall die. 
The son shall not bear the iniquity of the father, neither shall 
the father bear the iniquity of the son; the righteousness of 



CHURCH MANUAL 47 

the righteous shall be upon him, and the wickedness of 
the wicked shall be upon him. Rom. i : 20. So that they are 
without excuse. Rom. 3 : 19. That every mouth may be 
stopped and all the world may become guilty before God. 
Gal. 3 : 22, 

IV. OF THE WAY OF SALVATION 

We believe that the salvation of sinners is wholly 
of grace ; * through the Mediatorial offices of the 
Son of God ; 2 who by the appointment of the 
Father, freely took upon him our nature, yet with- 
out sin ; 3 honored the divine law by his personal 
obedience, 4 and by his death made a full atonement 
for our sins ; 5 that having risen from the dead, he 
is now enthroned in heaven ; 6 and uniting in his 
wonderful person the tenderest sympathies with 
divine perfections, he is every way qualified to be 
a suitable, a compassionate, and an all-sufficient 
Saviour. 7 

Places in the Bible where taught. 

1 Eph. 2 : 5. By grace ye are saved. Matt. 18 : 11; 1 John 

4 : 10; 1 Cor. 3 : 5-7; Acts 15 : 11. 

2 John 3 : 16. For God so loved the world that he gave hi? 
only begotten Son, that whosoever believeth in him should nor 
perish, but have everlasting life. T**hn 1 : 1-14; Heb. 4 : 14; 
12 : 24. 

3 Phil. 2 : 6, 7. Who being in the form of God, thought ir 
not robbery to be equal with God; but made himself of no 
reputation, and took upon him the form of a servant, and 
was made in the likeness of men. Heb. 2:9, 14; 2 Cor. 

5 : 21. 

4 Isa. 42 : 21. The Lord is well pleased for his righteous- 
ness' sake; he will magnify the law and make it honorable. 
Phil. 2 : 8; Gal. 4 : 4, 5; Rom. 3 : 21. 

5 Isa- S3 : 4, 5- He was wounded for our transgressions, he 
was bruised for our iniquities; the chastisement of our peace 
was upon him; and with his stripes we are healed. Matt. 
20 : 28; Rom. 4 : 25; 3 : 21-26; 1 John 4 : 10; 2:511 Cor. 
15 : 1-3; Heb. 9 : 13-15. 



48 CHURCH MANUAL 

6 Heb. 1 : 8. Unto the Son he saith, thy throne, O God, is 
for ever and ever. , Heb. 1:3:8:1; Col. 3 : 1-4. 

7 Heb. 7 : 25. Wherefore he is able also to save them to the 
uttermost that come unto God by him, seeing he ever liveth to 
make intercession for them. Col. 2 : 9. For in him dwelleth 
all the fullness of the Godhead bodily. Heb. 2 : 18. In that 
he himself hath suffered, being tempted, he is able to succor 
them that are tempted. Heb. 7 : 26; Ps. 89 : 19; Ps. 45. 

V. OF JUSTIFICATION 

We believe that the great gospel blessing which 
Christ 1 secures to such as believe in him is justi- 
fication; 2 that justification includes the pardon of 
sin, 3 and the promise of eternal life on principles 
of righteousness f that it is bestowed, not in con- 
sideration of any works of righteousness which we 
have done, but solely through faith in the Re- 
deemer's blood ; 5 by virtue of which faith his per- 
fect righteousness is freely imputed to us of God ; 6 
that it brings us into a state of most blessed peace 
and favor with God, and secures every other bless- 
ing needful for time and eternity. 7 

Places in the Bible where taught. 
1 John 1 : 16. Of his fullness have all we received. Eph. 
3 : 8. 

2 Acts 13 : 39. By him all that believe are justified from 
all things. Isa. 3 : 11, 12; Rom. 8 : 1. 

3 Rom. 5 : 9. Being justified by his blood, we shall be 
saved from wrath through him. Zech. 13 : 1; Matt. 9:6; 
Acts 10 : 43. 

4 Rom. 5 : 17. They which receive the abundance of grace 
and of the gift of righteousness shall reign in life by one, 
Jesus Christ. Titus 3 : 5, 6; 1 Peter 3 : 7; 1 John 2 : 25; 
Rom. 5 : 21. 

5 Rom. 4 : 4, 5. Now to him that worketh is the reward not 
reckoned of grace, but of debt. But to him that worketh not, 
but believeth on him that justifieth the ungodly, his faith is 
counted for righteousness. Rom. 5 : 21; 6 : 23; Phil. 3 : 7-9. 



CHURCH MANUAL 49 

6 Rom. 5:19. By the obedience of one shall many be made 
righteous. Rom. 3 : 24-28; 4 : 23-25; 1 John 2 : 12. 

7 Rom. 5 : 1, 2. Being justified by faith, we have peace 
with God, through our Lord Jesus Christ; by whom also we 
have access by faith into this grace wherein we stand and re- 
joice in hope of the glory of God. Rom. 5 : 3. We glory in 
tribulations also. Rom. 5 : 11. We also joy in God. 1 Cor. 
1 : 30, 3i; Matt. 6 : 33; 1 Tim. 4 : 8. 



VI. OF THE FREENESS OF SALVATION 

We believe that the blessings of salvation are 
made free to all by the gospel ; 1 that it is the im- 
mediate duty of all to accept them by a cordial 
penitent and obedient faith ; 2 and that nothing 
prevents the salvation of the greatest sinner on 
earth,, but his own inherent depravity- and voluntary 
rejection of the gospel; 3 which rejection involves 
him in an aggravated condemnation. 4 

Places in the Bible where taught. 

1 Isa. 55 : 1. Ho, every one that thirsteth, come ye to the 
waters. Rev. 22 : 17. Whosoever will, let him take the 
water of life freely. Luke 14 : 17. 
- Rom. 16 : 26. The gospel — according to the command* 
of the everlasting God. made known to all nations for 
:edience of faith. Mark 1 : 15. Rom. 1 : 15-17. 
8 John 5 : 40. Ye will not come to me, that ye might have 
life. Matt. 23 : 37; Rom. 9 : 32; Prov. 1 : 24; Acts 13 : 46. 
4 John 3 : 19. And this is the condemnation, that light is 
into the world, and men loved darkness rather than light 
- ?e their deeds were evil. Matt. 11 : 20; Luke 19 : 27; 
2 ihess. 1 : 8. 

VTI. OF GRACE IN REGENERATION 

We believe that in order to be saved, sinners must 

be regenerated, or born again ; 1 that regeneration 
consists in giving a holy disposition to the mind : 3 
D 



^O CHURCH MANUAL 






that it is effected in a manner above our com- 
prehension by the power of the Holy Spirit, in con- 
nection with divine truth, 3 so as to secure our 
voluntary obedience to the gospel ; 4 and that its 
proper evidence appears in the holy fruits of re- 
pentance, and faith, and newness of life. 5 

Places in the Bible where taught. 

1 John 3 : 3. Verily, verily, I say unto thee, except a man 
be bom again, he cannot see the kingdom of God. John 

3 : 6, 7; 1 Cor. 1 : 14; Rev. 8 : 7-9; 21 : 27. 

2 2 Cor. 5 : 17. If any man be in Christ, he is a new 
creature. Ezek. 36 : 26; Deut. 30 : 6: Rom. 2 : 28, 29; 5:5; 
1 John 4 : 7. 

3 John 3 . 8. The wind bloweth where it listeth, and thou 
hearest the sound thereof, but canst not tell whence it cometh 
and whither it goeth; so is ever}- one that is born of the 
Spirit. John 1 : 13. Which were born, not of blood, nor of 
the will of the flesh, nor of the will of man, but of God. 
James 1 : 16-18. Of his own will begat he us with the word 
of truth. 1 Cor. 1 : 30; Phil. 2 : 13. 

4 1 Peter 1 : 22-25. Ye have purified your souls D3 7 obeying 
the truth through the Spirit. 1 John 5:1- Whosoever be- 
lieveth that Jesus is the Christ is born of God. Eph. 

4 : 20-24; Col. 3 : 9-1 1. 

5 Eph. 5 : 9. The fruit of the Spirit is in all goodness, and 
righteousness and truth. Rom. 8:9; Gal. 5 : 16-23; Eph. 
3 : 14-21; Matt. 3 : 8-10; 7 : 20; 1 John 5 : 4, 18. 

VIII. OF REPENTANCE AND FAITH 

We believe that repentance and faith are sacred 
duties, and also inseparable graces, wrought in our 
souls by the regenerating Spirit of God; 1 whereby 
being deeply convinced of our guilt, danger, and 
helplessness, and of the way of salvation by Christ, 2 
we turn to God with unfeigned contrition, confes- 
sion, and supplication for mercy; 3 at the same time 



CHURCH MANUAL 5 1 

heartily receiving the Lord Jesus Christ as our 
Prophet, Priest, and King, and relying on him alone 
as the only and all-sufficient Saviour.* 

Places in the Bible where taught. 

1 Mark i : 15. Repent ye, and believe the gospel. Acts 
11 : 18. Then hath God also to the Gentiles granted repent- 
ance unto life. Eph. 2:8. By grace ye are saved, through 
faith; and that not of yourselves; it is the gift of God. 1 John 
5:1. Whosoever believeth that Jesus is the Christ is born 
of God. 

2 John 16 : 8. He will reprove the world of sin, and of 
righteousness, and of judgment. Acts 2 : 37, 38. They were 
pricked in their heart, and said — Men and brethren, what shall 
we do? Then Peter said unto them, Repent, and be baptized 
every one of you in the name of Jesus Christ for the remis- 
sion of your sins. Acts 16 : 30, 31. 

3 Luke 18 : 13. And the publican — smote upon his breast, 
saying, God be merciful to me a sinner. Luke 15 : 18-21; 
James 4 : 7-10; 2 Cor. 7 : 11; Rom. 10 : 12, 13; Ps. 51. 

4 Rom. 10 : 9-11. If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thy heart that God hath raised 
him from the dead, thou shalt be saved. Acts 3 : 22^ 23; 
Heb. 5 : 14; Ps. 2 : 6; Heb. 1 : 8; 8 : 25; 2 Tim. 1 : 12. 

IX. OF god's PURPOSE OF GRACE 
We believe that election is the eternal purpose 
of God, according to which he graciously regener- 
ates, sanctifies, and saves sinners ; x that being per- 
fectly consistent with the free agency of man, it 
comprehends all the means in connection with the 
end ; 2 that it is a most glorious display of God's 
sovereign goodness, being infinitely free, wise, hory, 
and unchangeable ; 3 that it utterly excludes boast- 
ing, and promotes humility, love, prayer, praise, 
trust in God, and active imitation of his free 
mercy;* that it encourages the use of means in the 
highest degree ; 5 that it may be ascertained by its 



$2 CHURCH MANUAL 

effects in all who truly believe the gospel ; e that it is 
the foundation of Christian assurance ; T and that to 
ascertain it with regard to ourselves demands and 
deserves the utmost diligence. 8 

Places in the Bible where taught. 

1 2 TirtL i : 8, 9. Be not thou therefore ashamed of the 
testimony of our Lord, nor of me his prisoner; but be thou 
partaker of the afflictions of the gospel, according to the 
power of God; who hath saved us and called us with an holy 
calling, not according to our works, but according to his own 
purpose and grace, which was given us in Christ Jesus be- 
fore the world began. Eph. 1 : 3-14; 1 Peter 1 : 1, 2; Rom. 
n : 5* 6; John 15 : 16; 1 John 4 :■ 19; Hosea 12 : 9. 

2 2 Thess. 2 : 13, 14. But we are bound to give thanks al- 
ways to God for you, brethren beloved of the Lord, because 
God hath from the beginning chosen you to salvation, through 
sanctification of the Spirit, and belief of the truth; whereunto 
he called you by our gospel, to the obtaining of the glory of 
our Lord Jesus Christ. Acts 13 : 48; John 10 : 16; Matt. 
20 : 16; Acts 15 : 14. 

3 Exod. 33 : 18, 19. And Moses said, I beseech thee, show 
me thy glory. And he said, I will cause all my goodness to 
pass before thee, and I will proclaim the name of the Lord be- 
fore thee, and will be gracious to whom I will be gracious, and 
will show mercy on whom I will show mercy. Matt. 20 : 15. 
Is it not lawful for me to do what I will with my own? Is 
thine eye evil because I am good? Eph. 1 : 11; Rom. 9 : 23, 
24; Jer. 31 : 3; Rom. 11 : 28, 29; James 1 : 17, 18; 2 Tim. 
1:9; Rom. 11 : 32-36. 

4 1 Cor. 4 : 7. For who maketh thee to differ from another? 
and what hast thou that thou didst not receive? Now if thou 
didst receive it, why doat thou glory as if thou hadst not re- 
ceived it? 1 Cor. 1 : 26-31; Rom. 3 : 27; 4 : 16; Col. 3 : 12; 

1 Cor. 3 : 5-7; 15 : 10; 1 Peter 5 : 10; Acts 1 : 24; 1 Thess. 

2 : 13; 1 Peter 2:9; Luke 18 : 7; John 15 : 16; Eph. 1 : 16; 
1 Thess. 2 : 12. 

5 2 Tim. 2 : 10. Therefore I endure all things for the 
elects' sake, that they also may obtain the salvation which is 
in Christ Jesus with eternal glory. 1 Cor. 9 : 22. I am made 
all things to all men, that I might by all means save some. 
Rom. 8 : 28-30; John 6 : 37-40; 2 Peter 1 : 10. 



CHURCH MANUAL 53 

6 i Thess. i : 4-10. Knowing, brethren beloved, your elec- 
tion of God; for our gospel came unto you, not in word only, 
but in power, and in the Holy Ghost, and in much assurance, 
etc. 

7 Rom. 8: 28-31. Moreover, whom he did predestinate, 
ihem he also called, and whom he called them he also justi- 
fied, and whom he justified them he also glorified. What shall 
we then say to these things? If God be for us, who can be 
against us? Isa. 42 : 16; Rom. 11 : 29. 

8 2 Peter 1 : 10, 11. Wherefore the rather, brethren, give 
diligence to make your calling and election sure; for if ye do 
these things, ye shall never fall; for so an entrance shall be 
ministered unto you abundantly into the everlasting kingdom 
of our Lord and Saviour Jesus Christ. Phil. 3 : 12; Heb. 
6 : 11. 

X. OF SANCTIF1CATION 

We believe that sanctification is the process by 
which, according to the will of God, we are made 
partakers of his holiness ; a that it is a progressive 
work ; 2 that it is begun in regeneration ; 3 and that 
it is carried on in the hearts of believers by the 
presence and power of the Holy Spirit, the Sealer 
and Comforter, in the continual use of the appointed 
means — especially, the word of God, self-examina- 
tion, self-denial, watchfulness, and prayer. 4 

Places in the Bible where taught. 

1 Thess. 4 : 3. For this is the will of God, even your sanc- 
tification. 1 Thess. 5 : 23. And the very God of peace sanc- 
tify you wholly. 2 Cor. 7 : 1; 13 : 9; Eph. 1 : 4. 

2 Prov. 4 : 18. The path of the just is as the shining light 
which shineth more and more unto the perfect day. 2 Cor. 
3 : 18; Heb. 6 : 1; 2 Peter 1 : 5-8; Phil. 3 : 12-16. 

3 John 2 : 29. If ye know that he [God] is righteous, ye 
know that every one that doeth righteousness is born of him. 
Blom. 8 : 5. They that are after the flesh, do mind the things 
of the flesh; but they that are after the Spirit the things of 
the Spirit. John 3 : 6; Phil. 1 : 9-11; Eph. 1 : 13, 14. 

* Phil. 2 : 12, 13. Work out your own salvation with fear 
and trembling, for it is God which worketh in you both to will 



54 CHURCH MANUAL 

and to do, of his good pleasure. Eph. 4 : 11, 12; 1 Peter 
2 : 2\ 2 Peter 3 : 18; 2 Cor. 13 : 5; Luke 11 : 35; 9 : 23; 
Matt. 26 : 41; Eph. 6 : 18; 4 : 30. 



XI. OF THE PERSEVERANCE OF SAINTS 

We believe that such only are real believers as 
endure unto the end ; 1 that their persevering at- 
tachment to Christ is the grand mark which distin- 
guishes them from superficial professors ; 2 that a 
special providence watches over their welfare, 3 and 
that they are kept by the power of God through faith 
unto salvation. 4 

Places in the Bible where taught. 

1 John 8 : 31. Then said Jesus — If ye continue in my 
word, then are ye my disciples indeed. 1 John 2 : 2?, 28; 
3 : 9; 5 ' 18. 

2 1 John 2 : 19. They went out from us, but they were not 
of us; for if they had been of us, they would no doubt have 
continued with us; but they went out that it might be made 
manifest that they were not all of us. John 13 : 18; Matt. 
13 : 20, 21; John 6 : 66-69; Job 17 : 9. 

3 Rom. 8 : 28. And we know that all things work together 
for good unto them that love God, to them who are the called 
according to his purpose. Matt. 6 : 30-33; Jer. 32 : 40; Ps. 
121 : 3; 91 : 11, 12. 

4 Phil. 1 : 6. He who hath begun a good work in you, will 
perform it until the day of Jesus Christ. Phil. 2 : 12, 13; 
Jude 24, 25; Heb. 1 : 14; 2 Kings 6 : 16; Heb. 13 : 5; 
a John 4 : 4. 

XII. OF THE HARMONY OF THE LAW AND THE GOSPEL 

We believe that the law of God is the eternal 
and unchangeable rule of his moral government ; * 
that it is holy, just, and good; 2 and that the in- 
ability which the Scriptures ascribe to fallen men 



CHURCH MANUAL 55 

to fulfill its precepts, arises entirely from their love 
oi sin : 3 to deliver them from which, and to restore 
them through a Mediator to unfeigned obedience to 
the holy law, is one great end of the gospel, and of 
the means of grace connected with the establish- 
ment of the visible church.* 

Places in the Bible where taught. 

1 Rom. 3:31. Do we make void the law through faith? 

G3d forbid. Yea. we establish the law. Matt. 5 : 17; Luke 

16 : 17; Rom. 3 : 20; 4 : 15. 

- Rom. 7 : 12. The law is holy, and the commandment 

. and just, and good. Rom. 7 : 7, 14, 22; Gal. 3 : 21; 

Ps. 119. 

3 Rom. &:~,8. The carnal mind is enmity against God, 
for it is not subject to the law of God, neither indeed can be. 
So then they that are in the flesh cannot please God. Josh. 
24 : 19; Jer. 13 : 23; John 6 : 44; 5 : 44. 

* Rom. 8 : 2, 4. For the law of the ^ pirit of Life in Christ 

Jesus hath made me free from the law of sin and death. For 

what the law could not do, in that it was weak through the 

God, sending his own Son in the likeness of sinful flesh, 

:or sin, condemned sin in the flesh; that the righteousness 

be law might be fulfilled in us, who walk not after the 

flesh but after the Spirit. Rom. 10 : 4; 1 Tim. 1:5; Heb. 

S : 10; Jude 20, 21; Heb. 12 : 14; Matt. 16 : 17, 18; 1 Cor. 

12 : 28. 

XIII. OF A GOSPEL CHURCH 

We believe that a visible church of Christ is a 
congregation of baptized believers, 1 associated by 
covenant in the faith and fellowship of the gos- 
pel; 2 observing the ordinances of Christ; 3 governed 
by his laws ; 4 and exercising the gifts, rights, and 
privileges invested in them by his word; 5 that its 
only scriptural officers are bishops or pastors and 
deacons, 6 whose qualifications, claims, and duties 
are defined in the Epistles to Timothy and Titus. 



56 CHURCH MANUAL 

Places in the Bible where taught. 

1 i Cor. i : 1-13. Paul — unto the church of God which is 
at Corinth. Is Christ divided? Was Paul crucified for you? 
Or were ye baptized in the name of Paul? Matt. 18 : 17; 
Acts 5 : 11; 8 : 1; 11 : 31; 1 Cor. 4 : i?- r 14 : 23; 3 John 
9; 1 Tim. 3:5. 

2 Acts 2 : 41, 42. Then they that gladly received his word 
were baptized; and the same day there were added to them 
about three thousand souls. 2 Cor. 8:5. They first gave 
their ownselves to the Lord, and unto us by the will of God. 
Acts 2 : 47; 1 Cor. 5 : 12, 13. 

3 1 Cor. 11 : 2. Now I praise you, brethren, that ye re- 
member me in all things, and keep the ordinances as I deliv- 
ered them unto you. 2 Thess. z : 6\ Rom. 16 : 17-20; 1 Cor. 
11 : 23; Matt. 18 : 15-20; 1 Cor. 5 : 6; 2 Cor. 2 : 7; 1 Cor. 
4 : 11. 

4 Matt. 28 : 20. Teaching them to observe all things what- 
soever I have commanded you. John 14 : 15; 15 : 12; 1 John 
4 : 21; John 14 : 21; 1 Thess. 4:252 John 6; Gal. 6 : 2. 
All the Epistles. 

5 Eph. 4:7. Unto every one of us is given grace ac- 
cording to the measure of the gift of Christ. 1 Cor. 14 : 12. 
Seek that ye may excel to the edifying of the church. Phil. 
1 : 2j. That I may hear of your affairs, that ye stand fast in 
one spirit, with one mind, striving together for the faith of 
the gospel. 1 Cor. 12 : 14. 

6 Phil. 1:1. With the bishops and deacons. Acts 14 : 23; 
15 : 22 ; 1 Tim. 3; Titus 1. 

XIV. OF BAPTISM AND THE LORD'S SUPPER 

We believe that Christian baptism is the immer- 
sion in water of a believer, 1 into the name of the 
Father, and Son, and Holy Ghost : 2 to show forth 
in a solemn and beautiful emblem, our faith in the 
crucified, buried, and risen Saviour, with its effect, 
in our death to sin and resurrection to a new life ; 3 
that it is prerequisite to the privileges of a church 
relation; and to the Lord's Supper, 4 in which the 



CHURCH MANUAL 57 

members of the church by the sacred use of bread 
and wine, are to commemorate together the dying 
love of Christ ; 5 preceded always by solemn self- 
examination. 6 

Places in the Bible where taught. 

1 Acts 8 : 36-39. And the eunuch said, See, here is water; 
what doth hinder me to be baptized? And Philip said, If thou 
believest with all thy heart thou mayest. And they went down 
into the water, both Philip and the eunuch, and he baptized 
him. Matt. 3 : 5, 6; John 3 : 22, 23; 4 : 1, 2; Matt. 28 : 19; 
Mark 16 : 16; Acts 2 : 38; 8 : 12; 16 : 32-34; 18 • 8. 

2 Matt. 28 : 19. Baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost. Acts 10 : 47, 48; 
Gal. 3 : 27, 28. 

3 Rom. 6 : 4. Therefore we are buried with him by baptism 
into death; that like as Christ was raised from the dead by the 
glory of the Father, even so we also should walk in newness 
of life. Col. 2 : 12; 1 Pet. 3 : 20, 21; Acts 22 : 16. 

4 Acts 2 : 41, 42. Then they that gladly received his word 
were baptized, and there were added to them, the same day, 
about three thousand souls. And they continued steadfastly 
in the Apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers. Matt. 28 : 19, 20. Acts and Epistles. 

5 1 Cor. 11 : 26. As often as ye eat this bread and drink 
this cup, ye do show the Lord's death till he come. Matt. 
26 : 26-29; Mark 14 : 22-25; Luke 22 : 14-20. 

g 1 Cor. 11 : 28. But let a man examine himself, and so let 
him eat of that bread and drink of that cup. 1 Cor. 5 : 1, 8: 
10 : 3-32; 11 : 17-32; John 6 : 26-71. 



XV. OF THE CHRISTIAN SABBATH 

We believe that the first day of the week is the 
Lord's Day, or Christian Sabbath ; 1 and is to be 
kept sacred to religious purposes, 2 by abstaining 
from all secular labor and sinful recreations, 3 by 
the devout observance of all the means of grace, 



38 CHURCH MANUAL 

both private 4 and public ; 5 and by preparation for 
that rest that remaineth for the people of God, 6 

Places in the Bible inhere taught. 

1 Acts 20 : 7. On the first day of the week, when the disci- 
ples Came together to break bread, Paul preached to them. 
Gen. 2:3; Col. 2 : 16, 17; Mark 2 : 27) John 20 : 19; 1 Cor. 
16 : 1, 2. 

2 Exod. 20 : 8. Remember the Sabbath Day, to keep it holy. 
Rev. 1 : 10. I was in the Spirit on the Lord's Day. Ps. 
118 : 24. This is the day which the Lord hath made: we will 
rejoice and be glad in it. 

3 Isai 58 : 13, 14. If thou turn away thy foot from the 
Sabbath, from doing thy pleasure on my holy day; and call 
the Sabbath a delight, the holy of the Lord honorable; and 
shalt honor him, not doing thine own ways, nor finding thine 
own pleasure, nor speaking thine own words; then shalt thou 
delight thyself in the Lord, and I will cause thee to ride upon 
the high places of the earth, and feed thee with the heritage 
of Jacob. Isa. 56 : 2-8. 

4 Ps. 118 : 15. The voice of rejoicing and salvation is in 
the tabernacles of the righteous. 

5 Heb. 10 : 24, 25. Not forsaking the assembling of your- 
selves together, as the manner of some is. Acts 11 : 26. A 
whole year they assembled themselves with the church, and 
taught much people. Acts 13 : 44. The next sabbath day 
came almost the whole city together to hear the word of God. 
Lev. 19 : 3c; Exod. 46 : 3; Luke 4 : 16; Acts 17 : 2, 3; Ps. 
26 : 8; 87 : 3. 

6 Heb. 4 : 3-11. Let us labor therefore to enter into that 
rest. 

XVI. OF CIVTL GOVERNMENT 

We believe that civil government is of divine 
appointment, for the interests and good order of 
human society ; 1 and that magistrates are to be 
prayed for, conscientiously honored, and obeyed ; 2 
except only in things opposed to the will of our 
Lord Jesus Christ, 3 who is the only Lord of the 
■conscience, and the Prince of the kings of the earth.* 



CHURCH MANUAL 59 

Places in the Bible zi-here taught. 

1 Rom. 13 : 1-7. The powers that be are ordained of God. 
For rulers are not a terror to good works, but to the evil. 
Deut. 16 : 18; 2 Sam. 23 : 3; Exod. 18 : 23; Jer. 30 : 21. 

- Matt. 22 : 21. Render therefore unto Caesar the thing? 
that are Caesar's, and unto God the things that are God's. 
Titus 3 : 1; 1 Peter 2 : 13; 1 Tim. 2 : i-S. 

3 Acts 5 : 29. We ought to obey God rather than man. 
Matt. 10 : 28. Fear not them which kill the body, but are not 
able to kill the soul. Dan. 3 : 15-18; 6 : 7-10; Acts 4 : 18-20. 

4 Matt. 23 : 10. Ye have one Master, even Christ. Rom. 
14 : 4. Who art thou that judgest another man's servant? 
Rev. 19 : 16. And he hath on his vesture and on his thigh a 
name written, KING OF KINGS. AND LORD OF LORDS. 
Ps. ~2 : 11; Ps. 2; Rom. 14 : 9-13. 



XVII. OF THE RIGHTEOUS AND THE WICKED 

We believe that there is a radical and essential 
difference between the righteous and the wicked ; ' 
that such only as through faith are justified in the 
name of the Lord Jesus, and sanctified by the Spirit 
of our God, are truly righteous in his esteem ; 2 
while all such as continue in impenitence and un- 
belief are in his sight wicked, and under the curse; 3 
and this distinction holds among men both in and 
after death. 4 

Places in the Bible where taught. 

1 Mai. 3:18. Ye shall discern between the righteous and 
t.:e wicked; between him that serveth God and him that serv- 
eth him not. Prov. 12 : 26; Isa. 5 : 20; Gen. 18 : 23; Ter. 
15 : 19; Acts 10 : 34, 35; Rom. 6 : 16. 

2 Rom. 1 : 17. The just shall live by faith. Rom. 7 : 6. 
We are delivered from the law, that being dead wherein we 
were held, that we should serve in newness of spirit, and not 
in the oldness of the letter. 1 John 2 : 29. If ye know that 
he is righteous, ye know that every one that doeth righteous- 
ness is born of him. 1 John 3:7: Rom. 6 : 18. 22: 1 Cor, 
11 : 32: Prov. 11 : 31; " F •: ■--.- : 4 : 17, iS. 



60 CHURCH MANUAL 

3 i John 5:19. And we know that we are of God, and the 
whole world lieth in wickedness. Gal. 3 : 10. As many as 
are of the works of the law, are under the curse. John 
3 : 36; Isa. 57 : 21; Ps. 10 : 4; Isa. 55 : 6, 7. 

4 Prov. 14 : 32. The wicked is driven away in his wicked- 
ness, but the righteousness hath hope in his death. See also 
the example of the rich man and Lazarus. Luke 16 : 25. 
Thou in thy lifetime receivedst thy good things, and likewise 
Lazarus evil things: but now he is comforted, and thou art 
tormented. John 8 : 21-24; Prov. 10 : 24; Luke 12 : 4, 5; 
9 : 22-26; John 12 : 25, 26; Eccl. 3 : 17; Matt. 13, 14. 

XVIII. OF THE WORLD TO COME 

We believe that the end of this world is ap- 
proaching ; * that at the Last Day Christ will descend 
from heaven, 2 and raise the dead from the grave to 
final retribution ; 3 that a solemn separation will then 
take place; 4 that the wicked will be adjudged to 
endless punishment, and the righteous to endless 
joy; 5 and that this judgment will fix forever the 
final state of men in heaven or hell, on principles 
of righteousness. 6 

Places in the Bible where taught. 

1 1 Pet. 4 : 7. But the end of all things is at hand; be ye 
therefore sober, and watch unto prayer. 1 Cor. 7 : 29-31; 
Heb. 1 : 10-12; Matt. 24 : 35; 1 John 2 : 17; Matt. 28 : 20: 
13 *• 39, 40; 2 Peter 3 : 3-13. 

2 Acts 1 : 11. This same Jesus which is taken up from you 
into heaven, shall so come in like manner as ye have seen him 
go into heaven. Rev. 1:7; Heb. 9 : 28; Acts 3 : 21; 1 
Thess. 4 : 13-18; 5 : 1-11. 

3 Acts 24 : 15. There shall be a resurrection of the dead, 
both of the just and unjust. 1 Cor. 15 : 12-59; Luke 14 : 14; 
Dan. 12 : 2; John 5 : 28, 29; 6 : 40; 11 : 25, 26; 2 Tim. 
1 : 10; Acts 10 : 42. 

4 Matt. 13 : 49. The angels shall come forth and sever the 
wicked from among the just. Matt. 13 : 37-43; 24 ; 30, 31; 
^5 : 31-33. 



CHURCH MANUAL 6l 



5 Matt. 25 : 35-41. And these shall go away into everlast- 
ing punishment, but the righteous into life eternal. Rev. 
22 : 11. He that is unjust, let him be unjust still; and he 
which is filthy, let him be filthy still; and he that is right- 
eous, let him be righteous still; and he that is holy, let him be 
holy still. 1 Cor. 6 : 9, 10; Mark 9 : 43-48; 2 Peter 2:9; 
Tude 7; Phil. 3 : 19: Rom. 6 : 22 ; 2 Cor. 5 : 10, 11; John 
4 : 36; 2 Cor. 4 : 18. 

1 Rom. 3 : 5, 6. Is God unrighteous, who taketh vengeance? 
(I speak as a man.) God forbid; for how then shall God 
judge the world? 2 Thess. 1 : 6-12. Seeing it is a righteous 
thing with God to recompense tribulation to them that trouble 
you, and to you who are troubled, rest with us — when he shall 
come to be glorified in his saints and to be admired in all 
them that believe. Heb. 6 : 1,2; 1 Cor. 4:5; Acts 17 : 31; 
Rom. 2 : 2-16; Rev. 20 : 11, 12; 1 John 2 : 28; 4 : 17. 

Seeing then that all these things shall be dissolved, 
\vhat manner of persons ought ye to be in all holy con- 
versation and godliness. looking for and hasting unto the 
coming OF the day of God ? 2 Peter 3 : II, 12. 



CHURCH COVENANT 

Having been led, as we believe, by the Spirit 
of God, to receive the Lord Jesus Christ as our 
Saviour, and on the profession of our faith, hav- 
ing been baptized in the name of the Father, and 
of the Son, and of the Holy Ghost, we do now in 
the presence of God, angels, and this assembly, 
most solemnly and joyfully enter into covenant 
with one another, as one body in Christ. 

We engage therefore, by the aid of the Holy 
Spirit, to walk together in Christian love ; to strive 
for the advancement of this church, in knowledge, 
holiness/ and comfort; to promote its prosperity 
and spirituality*; to sustain its worship, ordinances, 
discipline, and doctrines ; to contribute cheerfully 
and regularly to the support of the ministry, the ex- 



62 CHURCH MANUAL 

penses of the church, the relief of the poor, and 
the spread of the gospel through all nations. 

We also engage to maintain family and secret 
devotion; to religiously educate our children; to 
seek the salvation of our kindred and acquaint- 
ances ; to walk circumspectly in the world ; to be 
just in our dealings, faithful in our engagements, 
and exemplary in our deportment ; to avoid all tat- 
tling, backbiting, and excessive anger; to abstain 
from the sale and use of intoxicating drinks as a 
beverage, and to be zealous in our efforts to advance 
the kingdom of our Saviour. 

We further engage to watch over one another in 
brotherly love; to remember each other in prayer; 
to aid each other in sickness and distress ; to cul- 
tivate Christian sympathy in feeling and courtesy 
in speech ; to be slow to take offence, but always 
ready for reconciliation, and mindful of the rules of 
our Saviour to secure it without delay. 

We moreover engage that when we remove from 
this place, we will as soon as possible unite with 
some other church, where we can carry out the spirit 
of this covenant and the principles of God's word. 

PRAYER 

Now the God of Peace, who brought again from 
the dead our Lord Jesus, that Great Shepherd of the 
sheep, through the blood of the everlasting Covenant, 
make you perfect in every good work, to do his 
will ; working in you that which is well-pleasing in 
his sight, through Jesus Christ; to whom be glory 
forever and ever. Amen. 



CHAPTER IV 

ORDINANCES OF A CHURCH 

THIS title is not used to convey the idea 
that a church has the right to insti- 
tute ordinances. Xo such right exists. 
The Lord Jesus Christ is head of the church — 
Lawgiver of the Gospel dispensation. He is 
the only Institutor of ordinances. Apostles 
had no discretion in the matter. They could 
only teach the baptized disciples " to observe 
all things " commanded by Christ. His will 
was to them, as to his followers, now the 
supreme law. It was optional with him to 
institute many ordinances or few 7 . It was his 
pleasure to appoint only two, namely, Baptism 
and the Lord's Supper. These appointments 
of Christ are church ordinances in the sense 
that they pertain to his churches — not to the 
world; and are committeed to the care of his 
churches, whom he holds responsible for their 
preservation in their original purity and in- 
tegrity. There are some Baptists who hesitate 
to call baptism a church ordinance. They pre- 

' 63 



64 CHURCH MANUAL 

fer to call it a " gospel ordinance/' or a " min- 
isterial ordinance/' It is a gospel ordinance, 
and in one sense it is a ministerial ordinance. 
That is to say, it is administered by ministers 
of the gospel. But ministers derive their au- 
thority to preach and administer the ordi- 
nances from Christ, through his churches. 
Who recognizes the right of any man to 
preach or baptize, if unsustained by church 
authority? In this view of the matter bap- 
tism is evidently a church ordinance, and our 
Fathers in their Confession of 1689, refer to 
baptism and the Lord's Supper as Christ's 
ordinances " to be continued in his church to 
the end of the world." 

• I. OF BAPTISM 

In answer to the oft-repeated question* 
What is Baptism? it may be said, Baptism is 
the immersion in water, by a proper adminis- 
trator, of a believer in Christ, in the name of 
the Father, and of the Son, and of the Holy 
Spirit. Immersion is so exclusively the bap- 
tismal act, that without it there is no baptism ; 
a believer in Christ is so exclusively the sub- 
ject of baptism, that without such a subject 
there is no baptism. In these two statements 



CHURCH MANUAL 05 

all Baptists will agree. As to a proper admin- 
istrator there may be some difference of opin- 
ion. By a proper administrator, in the forego- 
ing definition, is meant a person who has re- 
ceived from a church authority to baptize. 
While the validity of an ordinance is not af- 
fected by every irregularity in its administra- 
tion, it does seem incredible that baptism 
should be valid in the absence of the church 
authority referred to. What other authority is 
there? Will any one say, the authority of 
Christ? The supreme authority is undoubt- 
edly his ; but does he confer on men the right 
to baptize, through his churches, or, independ- 
ently of his churches? One of these views 
must be taken, and he who takes the latter will 
have to set aside the order of the gospel. But 
it does not comport with the plan of this little 
work to elaborate this point. 

1. Act of Baptism. That immersion alone 
is the baptismal act may be shown by the fol- 
lowing considerations : 

(1) Greek Lexicons give immerse, dip, or 
plunge, as the primary and ordinary meaning 
of baptizo. 

Here it is proper to state that baptizo and 
baptisma are, in the Common Version of the 



66 CHURCH MANUAL 

Scriptures, Anglicized, but not translated. By 
this it is only meant that their termination is 
made to correspond with the termination of 
English words. In baptizo the final letter is 
changed into e, and in baptisma the last letter 
is dropped altogether. To make this matter of 
Anglicism plain, it is only necessary to say, 
that if rantizo had been subjected to the same 
treatment by King James' translators which 
baptizo received at their hands, we would have 
rantize in the New Testament, wherever we 
now have sprinkle. King James virtually for- 
bade the translation of baptize and baptism. 
This has sometimes been denied, but it is 
susceptible of conclusive proof. The king's 
third instruction to his translators reads thus : 
" The old ecclesiastical words to be kept, as 
the word church not to be translated congre- 
gation." It is absurd to say that this rule 
had exclusive reference to the term "' church " ; 
for this term is manifestly given as a speci- 
men of " old ecclesiastical words." And why 
should plurality of idea be conveyed by the 
phrase " ecclesiastical words/' if the rule had 
respect to only one word? The question then 
is : Are baptism and baptize " old ecclesiastical 
words ? They were words when the Bible was 



CHURCH MANUAL 67 

translated, or they would not be found in it. 
They had been used by church historians, and 
by writers on ecclesiastical law, and were 
therefore ecclesiastical. They had been in use 
a long time, and were consequently old. They 
were " old ecclesiastical words. " Such words 
the king commanded " to be kept " — " not 
translated." It is worthy of remark too, that 
the Bishop of London, at the king's instance, 
wrote to the translators, reminding them that 
his majesty " wished his third and fourth rule 
to be specially observed.'' x This circumstance 
must have called special attention to the rule 
under consideration. In view of these facts 
it may surely be said, that the translators knew 
what were " old ecclesiastical words." Let 
their testimony then be adduced. In their 
" Preface to the Reader," they say they had 
" on the one side, avoided the scrupulosity of 
the Puritans, who left the old ecclesiastical 
z^'ords, and betook them to other, as when 
they put zvashing for baptism, and congrega- 
tion for church; and on the other hand had 
shunned the obscurity of the Papists." Is not 
this enough? Here there is not only an ad- 
mission that baptism was an old ecclesiastical 

1 Lewis' History of Translations, p. 319. 



68 CHURCH MANUAL 

word, but this admission is made by the trans- 
lators themselves — made most cheerfully — for 
it was made in condemnation of the Puritans, 
and in commendation of themselves. 

The king's fourth rule was this : " When 
any word hath divers significations, that to be 
kept which hath been most commonly used by 
the most eminent Fathers, being agreeable to 
the propriety of the place and the analogy of 
faith." Baptizo is not a word of divers signifi- 
cations; but if it was, the king's translators, 
if they had rendered it at all, would have been 
compelled by the fourth rule to render it im- 
merse ; for every man of ordinary intelligence 
knows it was " most commonly used " in this 
sense " by the most eminent Fathers." But it 
will be perceived that the king's third rule 
renders inoperative the fourth, so far as old 
ecclesiastical words are concerned. Whether 
such words have one meaning or a thousand 
meanings, they are " to be kept " — " not trans- 
lated." The translators were not at liberty to„ 
refer to the signification immemorially at- 
tached by the Greeks to baptizo — a significa- 
tion which received the cordial indorsement of 
" the most eminent Fathers." They might 
have examined the indorsement if the roval 



CHURCH MANUAL 69 

decree had not said, " hitherto, but no farther," 
u the old ecclesiastical words to be kept/' 

Some Baptist authors have expressed them- 
selves as if King James had a special antipathy 
to immersion, and forbade the translation of 
baptizo and baptism with a view to encourage 
sprinkling, which had been introduced from 
Geneva into Scotland in the reign of Elizabeth, 
and was in the early part of the seventeenth 
century making its way into England. There 
is no historical evidence that the king was op- 
posed to immersion; but he was bitterly op- 
posed to the " Genevan Version " of the Bible, 
in which baptism was rendering washing. 
Most probably his dislike of this version led 
him to give his third rule. The Genevan Ver- 
sion was made by exiles from Scotland, who, 
during the reign of " Bloody Alary," fled to 
Geneva and became acquainted with John 
Calvin. 

The fact that baptizo is an Anglicized, and 
not a translated word, makes an appeal to 
Greek lexicons necessary in ascertaining its 
meaning. Lexicons do not constitute the ulti- 
mate authority, but their testimony is valua- 
ble. There is a remarkable unanimity among 
them in representing immerse or its equivalent 



yO CHURCH MANUAL 

as the primary and ordinary meaning of the 
word. On this point Professor Stuart (long 
distinguished as the glory of the Andover 
Theological Seminary, Mass.) shall speak. In 
his treatise on the " Mode of Baptism/' p. 14, 
he says, " Bapto and baptizo mean to dip, 
plunge, or immerge, into anything liquid. All 
lexicographers and critics of any note are 
agreed in this." This quotation is made to 
supersede the necessity of giving the meaning 
of baptizo as furnished by the large number 
of Greek lexicons. Professor Stuart's state- 
ments will be received. 

(2) Distinguished Pedobaptist theologians 
concede that baptizo means to immerse. 

John Calvin in his Institutes 1 says : " But 
whether the person who is baptized be wholly 
immersed, and whether thrice or once, or 
whether water be only poured or sprinkled 
upon him, is of no importance ; churches ought 
to be left at liberty, in this respect, to act ac- 
cording to the difference of countries. The 
very word baptize, however, signifies to im- 
merse; and it is certain that immersion was 
the practice of the ancient church." 

Dr. George Campbell, a distinguished Pres- 

1 Vol. Ill, p. 491, edition of Presbyterian Board of 

Publication. 



CHURCH MANUAL Jl 

byterian of Scotland, in his " Notes " on Mat- 
thew 3 : 2, says: "The word baptisein" (in- 
finitive mode, present tense, of baptizo) " both 
in sacred authors and in classical, signifies to 
dip, to plunge, to immerse, and was rendered 
by Tertullian, the oldest of the Latin Fathers, 
iingere, the term used for dyeing cloth, which 
was by immersion. It is always construed 
suitably to this meaning." 

Doctor Chalmers, in his " Lectures on 
Romans" (Lecture XXX on Chap. VI, 3-7) 
says : " The original meaning of the word bap- 
tism is immersion, and though we regard it as 
a point of indifferency, whether the ordinance 
so named be performed in this way or by 
sprinkling — yet we doubt not that the preva- 
lent style of the administration in the apos- 
tles' days was by an actual submerging of 
the whole body under water. We advert to 
this for the purpose of throwing light on the 
analogy that is instituted in these verses. Jesus 
Christ, by death, .underwent this sort of bap- 
tism — even immersion under the surface of 
the ground, whence he soon emerged again 
by his resurrection. We, by being baptized 
into his death, are conceived to have made a 
similar translation." 



72 CHURCH MANUAL 

This is a specimen of the concessions of 
learned Pedobaptists in regard to the meaning 
of baptizo. These concessions are of great 
value; for it may be said, in the language of 
another : " This testimony of theirs, to me, is 
worth a thousand others ; seeing it comes from 
such as, in my opinion, are evidently interested 
to speak quite otherwise" 

(3) The classical usage of baptizo estab- 
lishes the position that immersion is the bap- 
tismal act. 

It has been already stated that lexicons are 
not the ultimate authority in settling the mean- 
ing of words. Lexicographers are dependent 
on the sense in which words are used, to ascer- 
tain their meaning. But it is not impossible for 
them to mistake that sense. If they do, there 
is an appeal from their definitions to the usus 
loquendi, which is the ultimate authority. It 
is well to go back to the ultimate authority. 
Want of room forbids the insertion of extracts 
from classical Greek authors; but it will be 
sufficient to refer to the treatise of Professor 
Stuart on the " Mode of Baptism." The reader 
will see that the learned professor in proving 
that baptizo means immerse, gives the word as 
used by Pindar, Heraclides Ponticus, Plutarch, 



CHURCH MANUAL 73 

Lucian, Hippocrates, Strabo, Josephus, etc. 
Doctor Conant has investigated the meaning of 
baptizo more exhaustively than any man, liv- 
ing or dead. No use is made of his work, be- 
cause Pedobaptist testimony is preferred. 
Seven hundred years intervened between the 
birth of Pindar and the death of Lucian. Dur- 
ing those seven centuries usage shows that 
baptizo meant to immerse. Most of the classic 
Greek writers lived before baptism was insti- 
tuted, and consequently knew nothing of im- 
mersion as a religious ordinance. Those who 
lived after its institution cared nothing for it. 
There was no controversy as to the meaning 
of baptizo, during the classic period of Grecian 
history. There was no motive, therefore, that 
could so operate on Greek writers as to induce 
them to use the word in any but its authorized 
meaning. That meaning was most obviously 
to immerse. 

It is said by some that though baptizo in 
classic Greek means immerse, it has a different 
meaning in the New Testament. Let them 
prove it On them is the burden of proof, 
and they will find it a burden they cannot man- 
age. Let every man who takes this view an- 
swer this question : Could the New Testament 



74 CHURCH MANUAL 

writers, as honest men, use baptizo in a new 
sense without notifying their readers of the 
fact ? It is certain they could not, and equally 
certain that no such notification was given. 

(4) The design of baptism furnishes a con- 
clusive argument in favor of immersion. 

There is in baptism a representation of the 
burial and resurrection of Jesus Christ. Paul 
says : " Know ye not that so many of us as 
were baptized into Jesus Christ were baptized 
into his death? Therefore we were buried 
with him by baptism into death; that like as 
Christ was raised up from the dead by the 
glory of the Father, even so we should walk 
in newness of life. For if we have been 
planted together in the likeness of his deaths 
we shall be also in the likeness of his resur- 
rection " (Rom. 6 : 3-5). " Buried with him 
in baptism, wherein also ye are risen with him, 
through the faith of the operation of God who 
hath raised him from the dead " (Col. 2 : 12). 
Peter says : " The like figure whereunto even 
baptism doth also now save us (not the putting 
away of the filth of the flesh, but the answer 
of a good conscience toward God) by the 
resurrection of Jesus Christ " (1 Peter 3 : 21). 

It is clear from these passages that baptism 



CHURCH MANUAL 75 

has a commemorative reference to the burial 
and resurrection of Christ. The two ordi- 
nances of the gospel symbolically proclaim the 
three great facts of the gospel. These facts, as 
Paul teaches (i Cor. 15 : 3, 4), are that Christ 
died, was buried, and rose again. The Lord's 
Supper commemorates the first fact. At his 
table the disciples of Christ are solemnly re- 
minded that their Redeemer submitted to the 
agonies of death. They weep over him as cru- 
cified — dead. In baptism they see him buried 
and raised again, just as they see him dead in 
the sacred Supper. Baptism is, therefore, a 
symbolic proclamation of two of the three 
prominent facts of the gospel — the burial and 
resurrection of Christ. 

Baptism also expresses, in emblem, the be- 
liever's death to sin, and resurrection to new- 
ness of life. In " repentance toward God and 
faith toward our Lord Jesus Christ," there is a 
spiritual death to sin, and a spiritual resurrec- 
tion to newness of life. These two facts are 
emblematically set forth in baptism. Hence 
the absurdity of baptizing any who are not 
dead to sin. We are baptized into the death 
of Christ. We profess our reliance on his 
death for salvation, and we profess, also, that 



j6 CHURCH MANUAL 

as he died for sin, we have died to sin. As 
burial is a palpable separation of the dead from 
the living, so baptism is a symbolic separation 
of those dead to sin from those living in sin. 
And as a resurrection from the dead indicates 
an entrance into a new sphere of existence, so 
baptism in its similitude to a resurrection de- 
notes an entrance upon a new life. Hence 
Doctor Chalmers in the lecture already re- 
ferred to says, that we " are conceived in the 
act of descending under the water of baptism, 
to have resigned an old life, and in the act of 
ascending, to emerge into a second or new 
life." 

Baptism is likewise a symbol of purification. 
We read of the " washing of regeneration " 
and of having " our bodies washed with pure 
water." These forms of expression were most 
probably used to indicate the defiling nature 
of sin, from which we are really cleansed in 
the blood of Christ. Then baptism is the out- 
ward symbol of the inward washing. If any 
one should say the passages referred to will 
not bear this interpretation, be it so ; but there 
is one passage that will bear it. "Arise and 
be baptized, and wash away thy sins, calling 
upon the name of the Lord/' said Ananias to 



CHURCH MANUAL *]7 

Saul of Tarsus. " Wash away thy sins." 
How ? Literally ? No, but symbolically. The 
blood of Jesus really washes away sins. Hence 
the language — " and w r ashed us from our sins 
in his own blood." But the sins which the 
blood of Jesus has really washed away are 
symbolically and formally washed away in 
baptism. 

Once more : Baptism anticipates the be- 
liever's resurrection from the dead. This we 
learn from i Corinthians 15 : 29: " Else what 
shall they do, who are baptized for the dead, 
if the dead rise not at all ? Why are they then 
baptized for the dead? " These questions are 
proposed in the midst of an argument on the 
resurrection of the dead. Some of the Corin- 
thians, it sems, denied the doctrine of the 
resurrection, and yet it does not appear that 
they questioned the propriety of an observ- 
ance of the ordinance of baptism. Paul vir- 
tually tells them that baptism has an anticipa- 
tive reference to the resurrection of the saints. 
It has this reference, because it has a com- 
memorative reference to the resurrection of 
Christ. It anticipates because it commemorates. 
The reason is obvious. The resurrection of 
the Lord Jesus procures the resurrection of 



/8 CHURCH MANUAL 

his followers and is an infallible pledge of it. 
The two resurrections are inseparable. Bap- 
tism, therefore, while it commemorates the 
resurrection of Christ, anticipates, of neces- 
sity, the resurrection of his followers. 

Now, if these views of the design and sym- 
bolic import of baptism are correct, it follows 
inevitably that the immersion, in water, of a 
believer in Christ, is essential to baptism — so 
essential that there can be no baptism without 
it. If baptism represents the burial and resur- 
rection of Christ, it must be immersion. If it 
sets forth in emblem the believer's death to sin 
and resurrection to a new life, it must be im- 
mersion. If it in symbol washes away the 
sins which Christ has really washed away in 
his blood, still it must be immersion. And if 
it anticipates the resurrection, nothing but 
immersion justifies the anticipation. We are 
" buried by baptism " — that is, by means of 
baptism. When the baptismal process takes 
place there is certainly a " burial." The two 
are inseparable ; and therefore, where there is 
no burial there is no baptism. 

It had been our purpose to present a fifth 
consideration in favor of immersion, suggested 
by the places selected for the administration of 



CHURCH MANUAL J9 

baptism, and the circumstances attending its 
administration 3 as referred to in the Nevj Tes- 
tament; but the limits prescribed to this vol- 
ume positively forbid. 

2. Subjects of Baptism. While the im- 
port of the \vord baptize indicates what is the 
baptismal act, it does not determine who are to 
be baptized. We must, therefore, look else- 
where than to the meaning of the word to as- 
certain who are scriptural subjects of baptism. 
And where shall we look? To the commission 
given by Christ to his apostles ; for this com- 
mission is the supreme authority for the ad- 
ministration of baptism. Apart from it there 
is no authority to baptize. The circumstances 
connected with the giving of this commisison 
were replete with interest. The Saviour had 
finished the work which he came down from 
heaven to accomplish. He had offered him- 
self a sacrifice for sin. He had exhausted the 
cup of atoning sorrow. He had lain in the 
dark mansions of the grave. He had risen in 
triumph from the dead, and was about to as- 
scend to the right hand of the Majesty on high. 
Invested with perfect mediatorial authority, he 
said to his apostles: 

" All power is given to me in heaven and in 



8o CHURCH MANUAL 

earth. Go ye therefore and teach all nations, 
baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost; teaching 
them to observe all things whatsoever I have 
commanded you " (Matt. 28 : 18-20). "Go 
ye into all the world and preach t le gospel to 
every creature. He that believeth and is bap- 
tized shall be saved; but he that believeth not 
shall be damned " (Mark 16 : 15, 16). " Thus 
it is written, and thus it behooved Christ to 
suffer, and to rise from the dead the third day ; 
and that repentance and remission of sins 
should be preached in his name among all 
nations, beginning at Jerusalem " (Luke 24 : 

46,47). 

Surely the language of this commission is 
plain. Matthew informs us that teaching, or 
making disciples (for the verb matheteuo 
which he uses means make disciples) is to pre- 
cede baptism; Mark establishes the priority 
of faith to baptism ; and Luke connects repent- 
ance and remission of sins w T ith the execution 
of the commission. No man can, in obedience 
to this commission, baptize an unbeliever or an 
unconscious infant. The unbeliever is not a 
penitent disciple, and it is obviously impossible 
for the infant to repent and believe the gospel. 



CHURCH MANUAL 8l 

It may be laid down as a principle of com- 
mon sense, which commends itself to every 
candid mind, that a commission to do a thing 
authorizes only the doing of the thing specified. 
The doing of all other things is virtually for- 
bidden. There is a maxim of law, that the 
expression of one thing is the exclusion of an- 
other. 1 It must necessarily be so; for other- 
wise there could be no definiteness in contracts, 
and no precision in legislative enactments or 
judicial decrees. This maxim may be illus- 
trated in a thousand ways. Numerous scrip- 
tural illustrations are at hand. For example : 
God commanded Noah to make an ark of 
gopher-wood. He assigns no reason why 
gopher-wood should be used. The command, 
however, is positive, and it forbids the use of 
every other kind of wood. Abraham was 
commanded to offer his son Isaac for a burnt- 
offering. He was virtually forbidden to offer 
any other member of his family. Aye, more, 
he could not offer an animal till the order was 
revoked by Him who gave it, and a second 
order was given, requiring the sacrifice of a 
ram in the place of Isaac. The institution of 
the Passover furnishes an illustration, or rather 

1 Expressio unius est exclusio alterius. 
F 



82 CHURCH MANUAL 

a combination of illustrations: A lamb was 
to be killed — not a heifer ; it was to be of 
the first year — not of the second or third; a 
male — not a female; without a blemish — not 
with a blemish; on the fourteenth day of the 
month — not on some other day ; the blood was 
to be applied to the door-posts and lintels — 
not elsewhere. 

The Constitution of the United States sup- 
plies many illustrations, only two of which will 
be mentioned. It provides that " the President 
shall have power, by and with the advice and 
consent of the Senate, to make treaties, pro- 
vided two-thirds of the senators present con- 
cur." Does any sane man believe the Supreme 
Court and the House of Representatives can 
make treaties ? Or that the President without 
the Senate, or the Senate without the Presi- 
dent, can make treaties? The Constitution in 
giving the treaty-making power to the Presi- 
dent and Senate virtually forbids all others to 
make treaties. 

Again, the Constitution says : " The Presi- 
dent, Vice-president, and all civil officers of the 
United States, shall be removed from office on 
impeachment for and conviction of treason, 
bribery, or other high crimes and misde- 



CHURCH MANUAL 83 

meanors." Here one method of removal 
from office is prescribed, and all other 
methods are prohibited. Every man under- 
stands this. 

In application of the principle laid down and 
of the law maxim illustrated, it may be af- 
firmed, that the commission of Christ, in en- 
joining the baptism of disciples, believers, pro- 
hibits, in effect, the baptism of all others. It 
will not do to say, we are not forbidden, in 
so many words, to baptize infants. The same 
may be said of unbelievers ; aye, of horses, 
cattle, and bells. 

It will be said by those who oppose the 
views of Baptists — for it has been said a 
thousand times-- that if infants are not to be 
baptized because they cannot believe, they will 
not be saved, because they cannot believe. If 
the salvation of infants depends on their faith, 
they cannot be saved. They are incapable of 
faith. They are doubtless saved -through the 
mediation of Christ, but it is not by faith. 
Our opponents fail egregiously to accomplish 
their object in urging this objection to our 
views. They must intend to make us admit 
the propriety of infant baptism, or force us to 
a denial of infant salvation. But we make 



84 CHURCH MANUAL 

neither the admission nor the denial! As 
soon as we say that infants are saved, not 
by faith, but without faith, their objection is 
demolished. 

In considering the commission of Christ it is 
well to observe how it was understood and car- 
ried into effect in apostolic times, The first 
practical interpretation of it was given on the 
day of Pentecost. The gospel was preached, 
the people were pierced to the heart, and cried 
out, " Men and brethren, what shall we do? " 
Peter replied, " Repent, and be baptized every 
one of you." No man will say that the com- 
mand " Repent," is applicable to infants, and 
it is certain the same persons were called on to 
repent and be baptized. The result of Peter's 
sermon is seen in the following words : " Then 
they that gladly received his word were bap- 
tized : and the same day there were added to 
them about three thousand souls/' The bap- 
tism was limited to those who gladly received 
Peter's words ; and as infants were not of that 
number, to infer that they were baptized is 
utterly gratuitous. The Pentecostal adminis- 
tration of baptism shows that penitent be- 
lievers were considered the only subjects of 
the ordinance. 



CHURCH MANUAL 85 

Philip's labors in Samaria indicate his un- 
derstanding of the Great Commission. He 
preached Christ to the people. What then? 
The people " believed Philip preaching the 
things concerning the kingdom of God and 
the name of Jesus Christ.' 7 What next? 
" They were baptized, both men and women." 
Here again baptism was restricted to be- 
lievers. 

Was this rule deviated from among the Gen- 
tiles? Certainly not. When Peter preached 
to Cornelius and his dependents, there was a 
restriction of baptism to those who received 
the Holy Spirit; and when Paul preached in 
Corinth " many of the Corinthians hearing, 
believed, and were baptized." 

Thus it appears that among Gentiles, as well 
as Samaritans and Jews, baptism was pre- 
ceded by faith in Christ. Thus does it appear 
that the commission was practically expounded 
in the same w T ay both in Europe and Asia. 

Nor do the household baptisms mentioned 
in the New Testament furnish any argument 
against the baptism of believers alone ; for 
something is said of every household which 
could not be said of unconscious infants. For 
example, it is said of Cornelius (Acts 2:2), 



86 CHURCH MANUAL 

that he " feared God with all his house; of the 
jailer (Acts 16 : 32, 34) that Paul and Silas 
" spake to him the word of the Lord, and to all 
that were in his house/' and that he " rejoiced, 
believing in God with all his house." It is said 
of Lydia (Acts 16 : 40) that Paul and Silas 
having been released from prison, entered into 
her house, " and when they had seen the ' 
brethren, they comforted them." Doubtless 
'" the brethren " were persons in Lydia's em- 
ploy who constituted her " household/' and 
were baptized as well as herself. Infants 
would not have been called brethren, nor re- 
ferred to as comforted. The intimation in 
Acts 18 : 8 is that the family of Crispus was 
baptized, but it is said he " believed on the 
Lord with all his house." Paul, as we learn 
from 1 Corinthians 1 : 16, baptized the house- 
hold of Stephanas, but he says in the same 
epistle (16: 15): "Ye know the house of 
Stephanas, that it is the first fruits of Achaia, 
and that they have addicted themselves to the 
ministry of the saints." These are all the 
household baptisms mentioned in the New 
Testament, and we see in them no deviation 
from the commission of Christ, which requires 
discipleship as prerequisite to baptism. On 



CHURCH MANUAL 87 

the other hand, they confirm the position, that 
believers alone are scriptural subjects of bap- 
tism. 

The allusions to baptism in the apostolic 
^epistles forbid the supposition that infants 
were baptized. Paul refers to the " baptized " 
as " dead to sin " — rising from the baptismal 
waters to " walk in newness of life " — as 
" putting on Christ " — as " baptized for the 
dead/' or in the belief of the resurrection. 
Peter defines baptism to be " the answer of a 
good conscience toward God/' This is a gen- 
eral definition which precludes the idea that 
baptism was, in apostolic times, administered 
to any except accountable agents. What con- 
science has a speechless infant? There is no 
operation of conscience prior to accountability. 
Baptism, then, in its administration to infants, 
cannot be what Peter says it is. 

Without enlarging on these topics, what is 
the conclusion of the whole matter? Clearly 
this : The commission of Christ, as understood 
and exemplified in the apostolic age, requires 
the baptism of believers, disciples; and the 
baptism of all others, whether adult unbe- 
lievers or unconscious infants, is utterly un- 
warranted. There is, as Paul has said, one 



88 CHURCH MANUAL 

baptism. It is one in the action involved, and 
one in the subject of the action. 

II. THE LORD'S SUPPER 

What Paul says of the institution and de- 
sign of the Lord's Supper is the substance of 
what the evangelists had recorded. These are 
his words : " For I have received of the Lord 
that which also I delivered to you. That the 
Lord Jesus the same night in which he was 
betrayed took bread: and when he had given 
thanks, he brake it, and said, Take, eat : this is 
my body, which is broken for you : this do in 
remembrance of me. After the same manner 
also he took the cup, when he had supped, 
saying, This is the new testament in my blood : 
this do ye, as oft as ye drink it, in remem- 
brance of me. For as often as ye eat this 
bread and drink this cup, ye do show the 
Lord's death till he come" (i Cor. n : 
23-26). 

From this inspired account of the origin of 
the Lord's Supper it is plainly a commemora- 
tive institution. It commemorates chiefly and 
supremely the death of Christ. " Ye do show 
the Lord's death" We do not show the birth, 
or baptism, or burial, or resurrection, or as- 



CHURCH MANUAL 89 

cension of our Redeemer, but his death. If 
ever the tragedy of Calvary should engross the 
thoughts of the Christian to the exclusion of 
every other topic, it is when he sits at the 
table of the Lord. Then the death of his Lord 
should monopolize all the power of memory. 

Remember thee ! thy death, thy shame ! 

The griefs which thou didst bear ! 
O memory, leave no other name 

But his recorded there. 

Some will perhaps say. that in the Lord's 
Supper we express our Christian fellowship for 
our fellow communicants. This is done only 
in an indirect and incidental manner. Our 
communion, according to Paul, is the com- 
munion of the body and blood of Christ. 
It is a solemn celebration of his atoning 
death. 

Baptists, with comparatively few exceptions, 
have ever considered baptism a prerequisite to 
the Lord's table. They have so regarded it, 
because they have recognized its indispensable- 
ness to church-membership. They have rea- 
soned in this way: The Lord's Supper is an 
ordinance to be observed exclusively by the 
members of a visible church of Christ. As the 



90 CHURCH MANUAL 

Lord's Supper is a church ordinance it is not 
proper to administer it to persons in their in- 
dividual capacity — for example, to the sick at 
their homes. The meeting of a church is in- 
dispensable to a scriptural observance of the 
solemn feast. None can be members of a visi- 
ble church of Christ without baptism. There- 
fore, baptism is a prerequisite to communion 
at the Lord's table. It will be seen from this 
statement of the case, that baptism is a pre- 
requisite to the Lord's Supper because it is a 
prerequisite to church-membership. Church- 
membership is the chief condition anterior to 
communion at the Lord's table. Baptism is a 
condition precedent only in the sense that it 
precedes, and is essential to church-member- 
ship. It would be well for Baptists to make 
this view more prominent. Let them not say 
less of baptism, but more of church-member- 
ship. In xAxts ii : 41 it is said: "Then they 
that gladly received his word were baptized, 
and the same day there were added to them 
about three thousand souls." The three thou- 
sand were no doubt added to the church, " the 
hundred and twenty disciples," mentioned in 
the preceding chapter ; for in the last verse of 
the second chapter it is written : " And the 



CHURCH MANUAL 91 

Lord added to the church daily such as should 
be saved." The adding in the two verses was 
the same in kind — that is. it was an adding to 
the church. It will be perceived that the bap- 
d were added to the church, and that this 
was done before the "breaking of bread" — 
a phrase descriptive of the Lord's Supper. A 
refusal on the part of Baptists to commune 
with Pedobaptists grows out of the fact that 
the latter have ever been considered by the 
former as unbaptized, and consequently with- 
out a scriptural church-membership. 

Even the celebrated Robert Hall, who advo- 
cated the intercommunion of Baptist and Pedo- 
baptists, with an eloquence and energy of argu- 
mentation rarely to be found in the annals 
of controversy, does not hesitate to express the 
opinion that Pedobaptists are unbaptized. He 
says : 

'" We certainly make no scruple of informing 
a Pedobaptist candidate that we consider him 
as unbaptized. and disdain all concealment 
upon the subject." Again, " If we join with 
those whom we are obliged to consider as un- 
baptized, they unite with persons who. in their 
judgment, repeat an ordinance which ought 
n : : to be performed but once, nullify a Chris- 



92 CHURCH MANUAL 

tian institute and deprive their children of the 
benefit of a salutary rite/' 1 

But while Mr. Hall considered Pedobaptists 
unbaptized, he insisted on their right as un- 
baptized persons to come to the Lord's table. 
He did not admit baptism to be a prerequisite 
to communion. Had he conceded this, a point 
almost universally conceded by Baptists and 
Pedobaptists, he would not have written his 
" Terms of Communion " at all. 

To demolish all that Robert Hall ever wrote 
in favor of " Mixed Communion/' it is only 
necessary to show the scriptural priority of 
baptism to the Lord's Supper. And surely this 
is not difficult to do. That baptism was first 
instituted, is a significant fact. No one will 
deny that John, the harbinger of Christ, bap- 
tized multitudes, and that Jesus through his 
disciples ( John 4 : 1, 2) baptized more than 
John, before the institution of the Lord's Sup- 
per. It is morally certain that those present 
at its institution, the night of the betrayal, had 
been baptized. Jesus himself had been bap- 
tized, and it is too much for credulity itself to 
believe that he selected unbaptized persons as 
his apostles. Does the subsequence of the 

1 Hall's Works, Vol. I, pp. 455, 456. 



CHURCH MANUAL 93 

Lord's Supper, in its original appointment, to 
baptism, mean nothing? But it was said by 
Mr. Hall, that " John's baptism was not Chris- 
tian." It was gospel baptism. It was not an 
ordinance of the Mosaic economy. John cer- 
tainly introduced the gospel dispensation. His 
preaching was " the beginning of the gospel " 
(Mark i : i) and "the law and the prophets 
were until John " (Luke 16 : 16). If any 
one chooses to deny that his baptism was 
Christian because it is not so termed, the de- 
nial may be so enlarged as to embrace all the 
baptisms of the New Testament; for the epi- 
thet Christian is not applied to any of them. 

But while firmly believing that John's was 
a gospel ministry and a gospel baptism, all this 
night be waived by Baptists, for argument's 
sake, and then they can show the unavoidable 
priority of baptism to communion. Let them 
go at once to Christ's last commission : " Go, 
teach all nations, baptizing them." Every 
scholar knows the Greek term translated 
" teach " means disciple, or make disciples. 
Disciples to Christ were to be made through 
the preaching and teaching of the apostles. 
This is plain. The discipling process was first, 
and then the baptismal act was to be per- 



94 CHURCH MANUAL 

formed. " Go, disciple all nations, baptizing 
them." Now, according to the commission, it 
is evident that the process of discipleship 
is to be so immediately followed by the admin- 
istration of baptism, as to leave no room for 
an observance of the Lord's Supper to inter- 
vene. Baptism is the first thing after a per- 
son is discipled to Christ. It is the believer's 
first public duty. It is the first external man- 
ifestation of his internal piety. It is an open 
avowal of allegiance to Christ. It is, there- 
fore, inevitably prior to the Lord's Supper, an 
observance of which is no doubt included in 
the expression : " Teaching them to observe 
all things whatsoever I have commanded you." 
The baptized disciples are to be taught to ob- 
serve all things which he has commanded. 
Under the commission of Christ his ministers 
are not required to say anything about the 
Lord's Supper to the unbaptized. The bap- 
tized disciples are to be instructed. How then 
can the Lord's Supper precede baptism, when 
the commission enjoins the mention of it only 
to the baptized? 

But how did the apostles understand and 
carry into effect this commission? This is a 
question of capital importance in this discus- 



CHURCH MANUAL 95 

sion. On the day of Pentecost, Peter said to 
the convicted Jews, " Repent, and be bap- 
tized.' 1 The baptism was to succeed the re- 
pentance. There is no intimation that the 
Lord's Supper was to come between. And it 
is added, that the baptized " continued stead- 
fastly in the apostles' doctrine and fellowship, 
and in breaking of bread, and in prayers." 
The breaking of bread — the Lord's Supper — 
f was preceded by baptism. When Philip went 
down to Samaria and preached, the people be- 
lieved, and " were baptized, both men and 
women." The narrative plainly indicates that 
baptism, and not the Lord's Supper, imme- 
diately followed the people's belief of what 
Philip preached. When the Ethiopian eunuch 
avowed his faith in Christ, Philip at once bap- 
tized him. There was no celebration of the 
Lord's Supper before they left the chariot and 
" went down into the water." When Cornelius 
and his house received the Holy Spirit, Peter 
did not ask who can forbid the Lord's table to 
them, but, " Can any man forbid water, that 
these should not be baptized?" When Paul 
and Silas, at the hour of midnight, preached to 
the jailer and his family, and they believed, 
what was then done? Did thev commune at 



96 CHURCH MANUAL 

the Lord's table ? No, but he and all his were 
baptized immediately. 

Thus does it appear that the apostles and 
primitive ministers understood the commission 
as enjoining baptism before the Lord's Supper. 
They have left an instructive example, which 
Ave are not at liberty to disregard. In view of 
this example we may boldly affirm, that the 
whole tenor of the New Testament indicates 
the priority of baptism to communion. Noth- 
ing is plainer. 

Pedobaptists concede the precedence of bap- 
tism to the Lord's Supper. Doctor Wall, in 
his " History of Infant Baptism," Part II, 
Chap. IX, expresses himself in strong terms 
as follows : 

" No church ever gave the communion to 
any persons before they were baptized. 
Among all the absurdities that ever were 
held, none ever maintained that any persons 
should partake of the communion before they 
were baptized." 

Doctor Doddridge, in his " Miscellaneous 
Works," p. 510, remarks : 

" It is certain that Christians in general 
have always been spoken of, by the most an- 
cient Fathers, as baptized persons. And it is 



CHURCH MANUAL 97 

also certain that, as far as our knowledge of 
primitive antiquity extends, no unbaptized per- 
son received the Lord's Supper." 

Doctor Hibbard, a Methodist author of con- 
siderable distinction, in his work on " Christian 
Baptism," thus expresses himself : 

" It is but just to remark, that in one princi- 
ple the Baptist and the Pedobaptist churches 
agree. They both agree in rejecting from 
communion at the table of the Lord, and in 
denying the rights of church fellowship to all 
who have not been baptized. Valid baptism 
they consider as essential to constitute visible 
church-membership. This, also, we hold. The 
only question then that here divides us is, what 
is essential to valid baptism? The Baptists, 
in passing a sweeping sentence of disfranchise- 
ment upon all other Christian churches, have 
only acted upon a principle held in common 
with all other churches, viz. : that baptism is 
essential to church-membership. . . Of course, 
they must be their own judges as to what 
baptism is. It is evident that, according to our 
views, we can admit them to our communion ; 
but with their views of baptism, it is equally 
evident, they can never reciprocate the cour- 
tesy; and the charge of close communion is no 
G 



98 CHURCH MANUAL 

more applicable to the Baptists than to us ; in- 
asmuch as the question of church-membership 
is determined by as liberal principles as it is 
with any other Protestant churches— so far, 
I mean, as the present subject is concerned, 
i. e., it is determined by valid baptism." (Hib- 
bard's " Christian Baptism," pp. 171, 175.) 

This extract from Doctor Hibbard exhibits 
a spirit of controversial candor and fairness, 
not often witnessed in the discussion of the 
communion question. It explodes the charge 
of " Baptist bigotry and exclusiveness/' and 
establishes the fact that the point in dispute 
between Baptists and others is not about close 
communion, but close baptism. The contro- 
versy is supremely and intensely baptismal. 

Every visible church of Christ may be con- 
sidered a sacred inclosure, susceptible of en- 
trance in but one way. In that inclosure is 
set the table of the Lord. And the Lord of 
the table has prescribed the terms of admit- 
tance into that inclosure. Those who have 
complied with the terms and have entered in, 
are the guardians of the table. They must see 
to it that it is approached only in the way 
which the Lord of the inclosure and of the 
table has specified. If they are appealed to, to 



CHURCH MANUAL 99 

change the entrance way, or to make a new 
entrance, or to allow those without to make 
ways of entrance to suit themselves, they must 
say with strongest emphasis : " there is one 

LAWGIVER " — " WE HAVE X0 SUCH CUSTOM, 
NEITHER THE CHURCHES OF GOD." 

It will be said — for it has been said, no one 
knows how often — the table is the Lord's. 
This all will concede. But how different are 
the reasonings based on this concession ! 
Pedobaptists say, as it is the Lord's table 
they have a right to approach it — that as it is 
not the table of the Baptists, the Baptists ought 
not to place obstructions in the way of their 
approach. Baptists say, as it is the Lord's 
table, it must be approached in the way he 
directs — that his proprietorship of the table 
furnishes the reason of their course — that if it 
was their table they would have discretionary 
authority, whereas they now have none — that 
they do not place obstructions in the way of 
Pedobaptists, but that the Lord of the table has 
done it. This is a specimen of the logic em- 
ployed by the two parties in the controversy. 
Which species of logic indicates greater loyalty 
to Christ, the reader may determine. 



CHAPTER V 

THE GOVERNMENT OF A CHURCH 

THERE are three forms of church gov- 
ernment, indicated by the terms Epis- 
copacy, Presbyterianism, and Congrega- 
tionalism. 

Episcopacy recognizes the right of bishops 
to preside over districts of country, and one 
of its fundamental doctrines is, that a bishop 
is officially superior to other ministers. Of 
course, a modern bishop has under his charge 
the " inferior clergy " ; for it is insisted, that 
the " ordaining power," and " the right to 
rule/' belong to the Episcopal office. Those 
who adopt the Episcopal form of government 
believe that there are three orders in the min- 
istry — namely, deacons, elders, and bishops. 
The modern application of the term bishop 
to a man who has under his charge a district 
of country, is very objectionable. It has al- 
most banished from Christendom the idea 
originally attached to the term. In apostolic 
times, bishop, pastor, and elder were terms of 

IOO 



CHURCH MANUAL IOI 

equivalent import. The elders of the church 
of Ephesus are termed (Acts 20 : 24) over- 
seers — in the original, episcopos — the word 
generally translated " bishop," if indeed 
" bishop " may be called a translation. 

Presbyterianism recognizes two classes of 
elders — preaching elders and ruling elders, 
The pastor and ruling elders of a congregation 
constitute what is called the " session of the 
church." The " session " transacts the busi- 
ness of the church, receives, dismisses, ex- 
cludes members, etc. From the decisions of a 
session there is an appeal to the presbytery; 
from the action of the presbytery an appeal to 
the Synod ; and from the action of the Synod 
an appeal to the General Assembly, whose ad- 
judications are final and irresistible. 

Congregationalism antagonizes with Epis- 
copacy and Presbyterianism, and distinctly rec- 
ognizes these truths : 

1. That the governmental power is in the 
hands of the people. 

It resides with the people in contradistinc- 
tion from bishops or elders — that is to say, 
bishops or elders can do nothing, strictly and 
properly ecclesiastic, without the concurrence 
of the people. 



102 CHURCH MANUAL 

2. The right of a majority of the members 
of a church to rule, in accordance with the law 
of Christ. 

The will of the majority having been ex- 
pressed, it becomes the minority to submit. 

3. That the power of a church cannot be 
transferred or alienated, and that church ac- 
tion is final. 

The power of a church cannot be delegated. 
There may be messengers of a church, but 
there cannot be delegates in the ordinary 
sense of the term. It would be well for the 
churches in their letters to associations and 
councils, to say messengers, not delegates.. 
No church can empower any man, or body of 
men, to do anything which will impair its in- 
dependency. 

These are highly important principles, and 
while the existence of the congregational form 
of church government depends on their recog- 
nition and application, it is an inquiry of vital 
moment : Does the New Testament inculcate 
these principles? For if it does not, whatever 
may be said in commendation of them, they 
possess no obligatory force. 

Does the New Testament then inculcate the 
foundation principle of Congregationalism ; 



CHURCH MANUAL 103 

namely, that the governmental power of a 
church is with the members? Let us see. 

It was the province of the apostolic churches 
to admit members into their communion. 

In Romans 14:1 it is written : " Him 
that is weak in the faith receive ye." The 
import of this language obviously is, " Receive 
into your fellowship and treat as a Christian 
him who is weak in faith." There is unques- 
tionably a command — receive ye. To whom 
is this command addressed? To bishops? It 
is not. To the " Session of the church/' com- 
posed of the pastor and the ruling elders? No. 
To whom then ? To the very persons to whom 
the epistle was addressed, and it was written 
" to all that be in Rome, beloved of God, called 
to be saints." No ingenuity can torture this 
language into a » command given to the officers 
of the church in Rome. The members of the 
church, whose designation was " saints," were 
addressed and commanded to " receive the 
weak in faith.' 7 It was their business to decide 
who should . be admitted into their Christian 
community; and Paul under the impulses of 
inspiration, says, " Him that is weak in the 
faith, receive ye." 



104 CHURCH MANUAL 

We now proceed to show that the New Tes- 
tament churches had the right to exclude un- 
zvorthy members, and that they exercised the 
right. 

In i Corinthians 5 : 1-5 we read as follows : 
" It is reported commonly that there is forni- 
cation among you, and such fornication as is 
not so much as named among the Gentiles, that 
one should have his father's wife. And ye are 
puffed up, and have not rather mourned that 
he that hath done this deed might be taken 
away from among you. For I verily, as ab- 
sent in body, but present in spirit, have judged 
already, as though I were present, concerning 
him that hath so done this deed ; in the name 
of our Lord Jesus Christ, when ye are gath- 
ered together, and my spirit, with the power 
of our Lord Jesus Christ, to deliver such .an 
one to Satan, for the destruction of the flesh, 
that the spirit may be saved in the day of the 
Lord Jesus." 

It is worthy of remark that while Paul 
tk judged " that the incestuous man ought to be 
exclude^ from the church, he did not exclude 
him. He did not claim the right to do so ; and 
when he said to the " churches of Galatia," " I 
would they were even cut off who trouble you," 



CHURCH MANUAL 10$ 

he did not cut them off, though he desired that 
it should be done. 

It deserves notice too, that the members of 
the Corinthian church could not, in their indi- 
i idual capacity, exclude the incestuous man. 
It was necessary that they should be " gath- 
ered together." They must assemble as a 
church. Thus assembling, " the power of our 
Lord Jesus Christ " was to be with them. 
They were to act by his authority, and execute 
his will; for he makes it incumbent on his 
churches to exercise discipline. In the last 
verse of the chapter referred to, Paul says: 
" Put away from among yourselves that 
wicked person." Here is a command, given 
by an inspired man, requiring the exclusion 
of an unworthy member from the church at 
Corinth. To whom was the command ad- 
dressed? To the official members of the 
church? No; but " to the church of God, 
which is at Corinth, to them that are sanctified 
in Christ Jesus, called to be saints. " 

The right of a church to exclude from its 
communion disorderly persons is recognized in 
2 Thessalonians 3:6: " Now we command 
you, brethren, in the name of our Lord Jesus 
Christ, that ye withdraw yourselves from 



I06 CHURCH MANUAL 

every brother that walketh disorderly.'' This 
command was addressed " to the church of the 
Thessalonians." To withdraw from a " disor- 
derly brother " is the same thing as to exclude 
him. There is a cessation of church fellow- 
ship. 

Matthew 18 : 17 has not been referred to, 
because it will be noticed in another place. 
The reader will see, upon examination, that the 
passage clearly implies the power of " the 
church " to perform the act of excommunica- 
tion, by which the member cut off becomes 
" as a heathen man and a publican." 

The apostolic churches had the pozver and 
the right to restore excluded members who 
gave satisfactory evidence of penitence. 

In 2 Corinthians 2 : 6-8 the " incestuous 
man is again mentioned, as follows : " Suf- 
ficient to such a man is this punishment, which 
was inflicted of many. So that contrariwise 
ye ought rather to forgive him and comfort 
him, lest perhaps such an one should be swal- 
lowed up with overmuch sorrow. Wherefore 
I beseech you that ye would confirm your love 
toward him." The apostle manages this case 
with the greatest tenderness and delicacy. He 



CHURCH MANUAL IO7 

refers to the excluded member without the 
>t reference to the disgraceful offence for 
which he was excluded. " Sufficient," says he, 
this punishment." etc. That is, the object 
exclusion had been accomplished. The 
church had shown its determination not to con- 
7 at sin. and the excluded member had be- 
come penitent. But the point under considera- 
tion is, that the apostle advised the restoration 
of the penitent offender. Paul could no more 
restore him to the church than he could expel 
him from it in the first instance ; but he says. 
" I beseech you that ye confirm your love to- 
ward him." The power to restore was with 
church, and Paul solicits an exercise of that 
power. The great apostle in saying, " / be- 
:Ii you," bows to the majesty of democratic 
church sovereignty. He virtually admits that 
-ing could be done unless the church chose 
to act. 

Xow. if the Xew Testament churches had 
power and the right to receive, exclude, 
restore members, they must have had the 
right to transact any other business coming 
before them. There surely can be nothing 
more vital to the interests of a church than the 
reception, exclusion, and restoration of mem- 



I08 CHURCH MANUAL 

bers. Here we might let the argument for 
the foundation principle of Congregationalism 
rest; but there is other proof of the recogni- 
tion of that principle. 

In the first chapter of the Acts of the Apos- 
tles there is an account of the election of Mat- 
thias to the apostleship. He was to succeed 
Judas, the traitor. The most natural infer- 
ence is, that Matthias was chosen by the " one 
hundred and twenty disciples " mentioned in 
verse 15. These disciples were, no doubt, the 
church to which the three thousand converts 
were added on the day of Pentecost. The 
people must have been held in high estimation 
by Peter, if called on in conjunction with the 
apostles themselves to elect a successor to 
Judas. 

In Acts 6 there is reference to the circum- 
stances which originated the deacon's office, 
and also to the manner in which the first 
deacons were appointed. It will be seen that 
the matter of grievance was referred by the 
apostles to the multitude of the disciples — 
that they directed the brethren to look out 
seven men — that the saying pleased the zvhole 
multitude — and they chose, etc. The words we 
have italicized render the agency of the people 



CHURCH MANUAL IO9 

in the whole transaction clear as the sun in 
heaven. Xot only the disciples, but the multi- 
tude, the zi'hole multitude of the disciples 
acted. Xo language could more strongly ex- 
press the action of a church, as distinguished 
from that of its officers. 

In support of the fundamental principle of 
Congregationalism, the following facts are 
stated : The " whole church " — the " breth- 
ren " — are named in connection with the 
" apostles and elders " Acts 15 : 22 , 23 : " Then 
pleased it the apostles and elders, with the 
whole church, to send chosen men. . . And 
they wrote letters by them after this manner : 
1 The apostles, and elders, and brethren, send 
greeting/ ' The brethren of the church at 
Jerusalem acted, as well as the apostles and 
elders. 

The churches of apostolic times sent forth 
ministers on missionary tours. When Antioch 
received the w r ord of God, the church at Jeru- 
salem " sent forth Barnabas, that he should go 
as far as Antioch' 7 (Acts 11 : 22). His 
labors were successful — " much people was 
added to the Lord " — and at a subsequent 
period the church in Antioch sent out Saul and 
Barnabas, who made a long journey, per- 



IIO CHURCH MANUAL 

formed much labor, returned, and reported to 
the church all that God had done with them. 
(Acts 13 : 1-3; 14 : 26, 2j.) With what def- 
erential respect did these ministers of the 
gospel treat the church that sent them forth ! 
The apostles, so far from exercising lordship 
over the churches, did not control their char- 
ities. This is seen in Acts n : 29, 30; 1 Corin- 
thians 16 : 1, 2; 2 Corinthians 9 : 7. The 
churches selected messengers to convey their 
charities. (See 1 Cor. 16 : 3; 2 Cor. 8 : 18, 
19; Phil. 2 : 25; 4 : 18.) 

A second principle of Congregationalism, al- 
ready announced, is the right of a majority of 
the members of a church to rule in accordance 
zuith the lazu of Christ. 

In 2 Corinthians 2 : 6 it is written, " Suf- 
ficient to such a man is this punishment, which 
was inflicted of many." A literal translation 
of the words rendered " of many," would be 
" by the more " — that is, by the majority. Mc- 
Knight's translation is, " by the greater num- 
ber." If, as has been shown, the governmental 
power of a church is with the members, it fal- 
lows that a majority must rule. This is so 
plain a principle of Congregationalism, and of 



CHURCH MANUAL III 

common sense, that it is needless to dwell 
upon it. 

A third truth, recognized by the Congre- 
gational form of church government is, that 
the power of a church cannot be transferred or 
alienated, and that church action is final. 

The church at Corinth could not transfer 
her power to the church at Philippi, nor could 
the church at Antioch convey her authority to 
the church of Ephesus. Neither could all the 
apostolic churches combined delegate their 
power to an association, or synod, or conven- 
tion. That church power is inalienable results 
from the foundation principle of Congregation- 
alism — that this power is in the hands of the 
people, the membership. And if the power of 
a church cannot be transferred, church action 
is final. That there is no tribunal higher than 
a church is evident from Matthew 18 : 15-17. 
The Saviour lays down a rule for the ad- 
justment of private differences among breth- 
ren. " If thy brother shall trespass against 
thee go tell him his fault/ 7 etc If the of- 
fender, when told of his fault, does not give 
satisfaction, the offended party is to take with 
him, '* one or two more, that in the mouth 01 
two or three witnesses every word may be 



112 CHURCH MANUAL 

established." But if the offender " shall 
neglect to hear them," what is to be done? 
" Tell it to the church." What church? Evi- 
dently the particular congregation to which the 
parties belong. If the offender does not hear 
the church, what then ? " Let him be unto 
thee as a heathen man and a publican." But 
can there be no appeal to an association, or 
presbytery, or conference? No. There is no 
appeal. Shall an association, or presbytery, 
or conference put the offender back in church 
fellowship, when the church, by its action, 
classed him with heathens and publicans? 
This is too preposterous. What kind of fel- 
lowship would it be ? Will it be asked, what is 
to be done if the action of a church does not 
give satisfaction to all concerned? What is to 
be done when the action of a Presbyterian Gen- 
eral Assembly, or Methodist General Confer- 
ence, or an Episcopal General Convention does 
not give satisfaction? There must be a stop- 
ping-place. There must be final action. Bap- 
tists says, with the New Testament before 
them, that the action of each local congrega- 
tion of believers is final. Pedobaptists, with 
the exception of Independents and Congrega- 
tionalists, deny the finality of church action. 



CHURCH MANUAL II3 

Who are right? Let those who oppose the 
Baptist form of church government show in 
the New Testament the remotest allusion to 
an appeal from the decision of a church to any 
other tribunal. It cannot be done. 

The view here presented of the independence 
of the apostolic churches is so obviously in ac- 
cordance with the facts of the case that dis- 
tinguished Pedobaptists have been forced to 
concede it. Hence Mosheim, a Lutheran, and 
a bitter enemy of Baptists, speaking of the first 
century, says : " The churches in those early 
times were entirely independent, none of them 
being subject to any foreign jurisdiction, but 
each governed by its own rulers and its own 
laws ; for, though the churches founded by the 
apostles had this particular deference shown to 
them, that they were consulted in difficult and 
doubtful cases, yet they had no juridical au- 
thority, no sort of supremacy over the others, 
nor the least right to enact laws for them." x 

Archbishop Whately, a dignitary of the 
Church of England, referring to the apostolic 
churches, says : " They were each a distinct, 
independent community on earth, united by 

1 Maclaine's " Mosheim's Church History," Baltimore edi- 
tion, Vol. I, p. 39. 

H 



114 CIIUKCii MANUAL 

the common principles on which they were 
founded, and by their mutual agreement, affec- 
tion and respect; but not having any one rec- 
ognized Head on earth, or acknowledging 
any sovereignty of one of these societies over 
others." Again : " A church and a diocese 
seem to have been for a considerable time co- 
extensive and identical. And each church or 
diocese, though connected with the rest by ties 
of faith, and hope, and charity, seems to have 
been perfectly independent as far as regards 
any power of control." x 

This is strong testimony from a Lutheran 
and an Episcopalian. They would have given 
a different representation of the matter, if they 
could have done so consistently with truth. 
They virtually condemned their own denomi- 
national organizations in writing thus. 

Before closing this chapter, it may be proper 
to say that while a church in the exercise of 
its independence may receive members ex- 
cluded from another church, it cannot be done, 
in ordinary circumstances, without a violation 
of church courtesy, and a departure from the 
spirit of the gospel. It is assumed that, as 
a general thing, members are deservedly ex- 

1 " Kingdom of Christ," Carter's edition, pp. 36, 44. 



CHURCH MANUAL 115 

eluded from church fellowship. When this is 
the case, it is manifestly improper for them to 
be received by sister churches. It would have 
been a flagrant violation of propriety for any 
other church to have received to its member- 
ship the incestuous man expelled by the church 
at Corinth. Those justly excluded, if they 
would enjoy church privileges again, must 
penitently confess the offenses for which they 
were excluded, and obtain restoration to mem- 
bership in the church from whose fellowship 
they were cut off. This is the general rule. 
Sometimes, however, a member is unjustly ex- 
cluded. Prejudice or party feeling may con- 
trol the action of the church. In the exercise 
of discipline the law of Christ may be departed 
from. Acknowledgments which ought to be 
satisfactory may be declared insufficient. The 
arraigned member is unjustly expelled. The 
impression, it may be, is made on the commu- 
nity, as well as on sister churches, that the ex- 
pulsion is unjust. What is to be done? The 
excluded member is suffering wrongfully, and 
earnestly desires to enjoy church privileges. 
The church that has passed the excluding act 
ought to rescind it. Suppose, how r ever, the 
church, disregarding the advice of disinter- 



Il6 CHURCH MANUAL 

ested, judicious brethren, does not rescind its 
act. Then the expelled member, the injustice 
of his exclusion being known, may be right- 
fully received into the fellowship of another 
church. Such cases rarely occur; but when 
they do, it is well to know that they may be 
disposed of in the manner here suggested. 
There is in church independence ample author- 
ity for this course of procedure. The acts of 
a church are valid and binding when 
they accord with the law of christ : 
when they do not they are null and 

VOID. 



CHAPTER VI 

THE DISCIPLINE OF A CHURCH 

IF discipline is necessary in families, schools, 
and armies, it must answer important pur- 
poses in the churches of Christ. It may be 
considered the process by which the spiritual 
improvement, usefulness, and efficiency of a 
church are promoted. In its comprehensive 
sense church discipline is both formative and 
corrective, though the phrase is generally used 
in the latter acceptation. We notice briefly. 

I. FORMATIVE DISCIPLINE 

The doctrine of formative discipline is 
taught in such passages as these : " In whom 
all the building fitly framed together groweth 
unto a holy temple in the Lord: in whom ye 
also are builded together for a habitation of 
God through the Spirit." " For the perfecting 
of the saints, for the work of the ministry, for 
the edifying of the body of Christ ; till we all 
come in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect 

117 



Il8 CHURCH MANUAL 

man, unto the measure of the stature of the 
fullness of Christ." " Giving all diligence, add 
to your faith virtue ; and to virtue knowledge ; 
and to knowledge temperance; and to tem- 
perance patience; and to patience godliness; 
and to godliness brotherly kindness ; and to 
brotherly kindness charity." " Grow in grace, 
and in the knowledge of our Lord Jesus 
Christ" (Eph. 2 : 21, 22; 4 : 12, 13; 2 Peter 
1 : 5-7; 3 : 18). 

It is clear from these Scriptures that Chris- 
tians should ever be in a state of progressive 
spiritual improvement. They must not retro- 
grade, nor remain stationary, but be constantly 
advancing in the divine life. The " perfecting 
of the saints " is an object of vast importance. 
The perfection referred to has to do, not so 
much with absolute freedom from sin, as some 
suppose, as with the symmetrical development 
and maturity of Christian character. The new 
convert to the faith of the gospel is a " babe," 
a spiritual infant, that has " need of milk," and 
not of " strong meat." Formative church dis- 
cipline contemplates the vigorous growth of 
the " babe in Christ " till it is developed into 
" a perfect man." Bringing the baptized disci- 
ples into local church organizations has this 



CHURCH MANUAL 119 

purpose in view. They are to be taught " to 
observe all things whatsoever Christ has com- 
manded." By such observance alone can a 
church edify itself in love, building up its mem- 
bers on their most holy faith. By such ob- 
servance is promoted the symmetry of Chris- 
tian character, and in it are included all the 
activities of the Christian life. 

Formative discipline, in its sanctifying in- 
fluences, ought to reach every church-member. 
The old, with their gray hairs, should exhibit 
its beneficial power in the ripeness of the fruits 
of the Spirit. The middle-aged, in the perfec- 
tion of physical strength, should also show that 
it makes them " strong in the Lord and in the 
power of his might." And the young, in the 
morning of life, should yield to its plastic 
touches, that they may become useful laborers 
in the vineyard of the Lord. All have been 
redeemed with the precious blood of Christ, 
and " should live, not to themselves, but to him 
who died and rose again." 

If every church will experimentally and 
practically learn the lessons taught in I Corin- 
thians \2 : 12-27, ^e subject of formative 
discipline will be well understood. Then no 
member will be dissatisfied with his own place, 



120 CHURCH MANUAL 

and envy the place of another. No one will 
attach undue importance to his own services, 
and undervalue the services of others. No 
one will forget that the " more feeble mem- 
bers " of a church are " necessary/' because 
they have something to do. There will be 
cordial sympathy and cooperation growing out 
of identity of spiritual interests. Such a 
church will prosper and " grow unto a holy 
temple in the Lord." But if a church fails to 
learn the lessons referred to, its members will 
make comparatively no progress in the divine 
life — they will remain in a state of spiritual in- 
fancy — and their knowledge of the gospel will 
be so meager and superficial as to subject them 
to the charge brought against the Hebrews: 
" For when for the time ye ought to be teach- 
ers, ye have need that one teach you again 
which be the first principles of the oracles of 
God; and are become such as have need of 
milk, and not of strong meat. For every one 
that useth milk is unskillful in the word of 
righteousness: for he is a babe" (Heb. 5 : 
12, 13). 

II. CORRECTIVE DISCIPLINE 

This phrase implies the imperfection of 
church-members — their liability to sin. Alas, 



CHURCH MANUAL 121 

how many are the proofs of this imperfec- 
tion — how numerous the illustrations of this 
liability ! Jesus said, " It must needs be that 
offences come." Depravity makes this certain 
in society at large; and the remains of de- 
pravity render it certain in individual Chris- 
tians and in Christian churches. In every case 
of church discipline the honor of Christ and 
the interests of his cause are more or less af- 
fected; and it deserves special notice that the 
Saviour's injunctions contemplate disciplinary 
church action as the last resort. Everything 
else that can be done must first be done to ad- 
just differences and remove offences among 
brethren. There are two commands of Christ, 
which, if, faithfully obeyed, would in almost 
every instance prevent personal offences from 
assuming such form and magnitude as to re- 
quire church action. These injunctions are to 
be found in Matthew 5 : 23, 24 and 18 : 15, 
and they are as follows: "Therefore if thou 
bring thy gift to the altar, and there remem- 
berest that thy brother hath ought against 
thee: leave there thy gift before the altar, and 
go thy way; first be reconciled to thy brother, 
and then come and offer thy gift." "More- 
over, if thy brother trespass against thee, go 



122 CHURCH MANUAL 

and tell him his fault between thee and him 
alone:' 

According to the former of these passages 
the brother who is supposed to be the offender 
is to go to the offended brother. He must go 
promptly. The necessity of an immediate in- 
terview between the parties is so imperative as 
to justify the suspension of an act of worship 
till the interview is held. " Leave there thy 
gift before the altar." The form of expression 
was no doubt suggested by the sacrificial ar- 
rangements of the Mosaic economy. The per- 
son addressed is supposed, after getting to the 
altar, to remember that his brother has some- 
thing against him. He must not say : " My 
brother ought not to have anything against 
me — I have done him no injury — he is labor- 
ing under a false impression — his grievance is 
not real, but imaginary — and it is needless to 
go to him," etc. But the Master says, " Leave 
thy gift at the altar, and go." Dare the ser- 
vant disobey his Lord ? Let him go and show 
the offended brother that he has no just cause 
of complaint, that he is under a false impres- 
sion, if this is the case. But if, at the altar of 
God, he remembers that he has done his 
brother injustice, let him go, if possible, more 



CHURCH MANUAL I23 

promptly and, confessing his fault, seek recon- 
ciliation. The observance of this first injunc- 
tion of Christ would lead to the adjustment of 
a thousand differences among brethren. But. 
according to the second command, there is 
something for the offended party to do. " If 
thy brother trespass against thee, go and tell 
him his fault between thee and him alone." 
The offended brother is not to wait till the 
offender goes to him and seeks reconciliation. 
The offender may not know that he has given 
offence — that " his brother has aught against 
him." Or if he knows it, he may neglect his 
duty. This, however, does not affect the ob- 
ligations of the offended brother. There must 
be an interview between the parties. The 
offender, as we have seen, is required to go 
to the offended, and the offended is required 
to go to the offender ; and should they both 
start at once and meet midway it would be so 
much the better. It would show such a spirit 
of obedience to Christ as would make the set- 
tlement of the difficulty morally certain. " Tell 
him his fault between him and thee alone." 
The offended brother is, at this stage of the 
proceeding, to tell the offender his fault. He 
must let no one know what he is going to do, 



124 CHURCH MANUAL 

He must not ask the advice of any one. He 
needs no advice. Nothing can be plainer than 
the command of Christ. " Tell him his fault." 
This is to be done orally. 1 A word is used in 
the original which suggests the idea of pre- 
senting reasons or proofs to convince of a 
fault. The offended brother is to do this, and 
if he does, the offender is to acknowledge his 
fault, ask forgiveness, and there the matter is 
at an end. If, however, the proofs presented 
are shown by the accused brother to be in- 
sufficient to establish the charge against him, 
let the party making the charge cheerfully re- 
tract it, with expressions of gratification that 
it is not true, and with expressions of regret 
that it had been made. Neither party should 
ever mention the subject again. 

TW T CLASSES OF OFFENCES 

It has been common to refer to offences re- 
quiring discipline as private and public. These 

1 It has sometimes occurred that the offended brother has 
chosen to write to the offender rather than state his grievance 
by word of mouth. This is very reprehensible. Christ does 
not say " write a note or a letter," but " go and tell him his 
fault." In ninety-nine cases out of a hundred the inclination 
to write would indicate a wrong spirit. It would betray an 
unchristian desire to get some advantage, especially if the 
offended one believed he could wield the pen more effectively 
than the offender. The language of the Master is, " Tell him 
his fault." 



CHURCH MANUAL 125 

epithets of designation are, perhaps, not the 
best that could be selected. By a private is 
meant a personal offence, but a personal of- 
fence may be publicly committed. Hence the 
word private is inadequate to express the full 
idea intended to be conveyed. A public of- 
fence as distinguished from a private one is 
an offence committed in public; but as distin- 
guished from a personal offence it is committed 
against a church in its collective capacity. It 
may be committed too, in secret, or in com- 
parative secrecy. For example, theft, with 
whatever privacy perpetrated, is against good 
morals, and is therefore what is usually called 
a public offence. We prefer the use of the 
epithets person-al and general to designate of- 
fences. They are sufficiently descriptive for all 
practical purposes. There might be a third 
class of offences termed mixed — that is partly 
personal and partly general — but we confine 
this discussion to the two classes indicated. 

1. Personal. What is a personal offence? 
It is an offence against an individual. " If thy 
brother shall trespass against thee!' Any of- 
fence committed by one brother against an- 
other, which, if acknowledged and forgiven by 
the parties, would leave the fellowship of the 



126 CHURCH MANUAL 

church undisturbed, is personal. Such an of- 
fence, whether committed in private or public, 
has to do with the two brethren, and not with 
the church. It cannot be brought before the 
church legitimately till the directions of Christ, 
in Matthew 18 : 15, 16, are complied with. 
The offended brother, presuming to bring his 
grievance before the church, in disregard of 
these directions, would subject himself to 
church censure ; and the church by considering 
the grievance would violate the law of her 
Head. The more this law is studied the more 
will its wisdom be seen ; and the less surprise 
will be felt at the unhappy consequences re- 
sulting from its neglect. 

In all personal offences the rule to be ob- 
served is plain : " If thy brother shall trespass 
against thee, go and tell him his fault between 
thee and him alone : if he shall hear thee thou 
hast gained thy brother." The object of the 
offended brother must be to gain the offender. 
If this is not his purpose, he violates the spirit 
of Christ's law though he may obey it in the 
letter. He must earnestly hope and pray, that 
he may be so successful in this first step as not 
to find it necessary to take the second. It is 
sometimes the case — it is humiliating to admit 



CHURCH MANUAL 12/ 

it — that the first step is taken in an unbroth- 
erly spirit, with the hope that the second will 
have to be taken, and then the third, so that 
the offender will be, as speedily as possible, 
put in the place of " a heathen man and a pub- 
lican/' When this is so it is not hazarding 
much to say that the offended brother is as 
censurable as the offender. 

" If he hear thee, thou hast gained thy 
brother/' It is easy to see that the Saviour 
refers to this as the accomplishment of an im- 
portant object which should gratify the ag- 
grieved brother's heart. " Thou hast gained 
thy brother." What an acquisition, and how 
sublime the satisfaction arising therefrom! 
And it may be said, the offending brother is 
generally gained when there is a sincere desire 
to gain him expressed, in earnest prayer, that 
he may be gained. If the brother is gained, 
proceedings happily end, and the dearest 
friends of the parties must not know, if the 
offence is a private one, that the adjusted 
difficulty ever existed. Or if the personal 
offence has been publicly committed it is 
enough for it to be known that the matter has 
been satisfactorily settled. It is better not to 
talk about the details of the adjustment 



128 CHURCH MANUAL 

But there will be cases in which the offend- 
ing brother is not " gained." What then is to 
be done ? The second step to be taken is this : 
" If he will not hear thee, then take with thee 
one or two more, that in the mouth of two or 
three witnesses every word may be estab- 
lished." The brethren selected by the ag- 
grieved brother to go with him should be very 
judicious and eminently spiritual. Sound 
judgment and ardent piety will be needed. If 
the charge made by the plaintiff in the case is 
denied by the defendant — that is, if there be an 
issue of veracity between the parties — and no 
third person knows anything of the matter, it 
must be dropped. The " one or two more " 
present must so advise and insist. The par- 
ties concerned stand on a perfect equality as 
members of the church, and the veracity of the 
one is to be considered as unquestionable as 
that of the other. It wall not do for the breth- 
ren whom the offended brother has taken with 
him to yield a credence to his statements 
w r hich they withhold from the statements of 
the other. Whatever may be their private 
opinions as to the Christian and moral charac- 
ter of the parties, they must be treated alike. 
Hence we repeat, that if there is an issue of 



CHURCH MANUAL 1 29 

veracity, on which no third person can shed 
light, the case must be dropped. 

But the Saviour's language supposes that 
the case may be continued. The offender may 
not deny the charge brought against him, but 
may attempt to justify himself as to the thing 
complained of. It may be evident to the " one 
or two more " who are present, that he has a 
wrong spirit, and that, from his own account 
of the matter he has given the aggrieved 
brother just cause of offence. Here then is 
the place for them to exercise Christian judg- 
ment and show the spirit of the gospel. They 
must, if possible, convince the offender of his 
fault,, and secure from him a reparation of the 
injury he has done the offended brother. If 
he is convinced that he has done wrong, and 
makes a satisfactory acknowledgment, it must 
be received. Or, if the acknowledg i£nt is 
not satisfactory to the aggrieved brother, while 
those he has taken with him think it should 
be, they must say so, and urge him to accept 
it. It must be the object of their anxious 
desire to have the difference adjusted in ac- 
cordance with the law of Christ. If this is 
done, let the parties concerned say nothing 
more about the matter, and let the brethren 



130 CHURCH MANUAL 

who have aided in the adjustment hold their 
peace. 

But there is another supposition: It is sup- 
posed that a reconciliation may not be effected 
and that the " one or two more " may be called 
to testify as witnesses before the church. 
" That in the mouth of two or three witnesses 
every word may be established." Now the 
third and last step is to be taken by the of- 
fended brother : " Tell it to the church." The 
church, till this point is reached, has nothing 
to do with the matter. The discipline, strictly- 
speaking, has not been church discipline, but 
the discipline of brethren in their individual 
character. In a meeting of the church the 
aggrieved brother states that, in his judgment, 
he has just cause of offence against a fellow 
member, and asks permission to present the 
facts in the case. The pastor, or presiding 
officer, must inquire of him if he has gone to 
the offending brother and told him his fault, 
no third person being present? If he answers 
in the negative, the pastor must tell him 
kindly, but firmly, that he cannot be permitted 
to state his grievance. If he answers in the 
affirmative, the pastor must ask him if he with 
" one or two more " has gone to the offending 



CHURCH MANUAL I3I 

brother, taking the second step enjoined by 
Christ. If he answers negatively, the pastor 
must say : " The rule which governs us will 
not permit you to tell your grievance to the 
church till the second step is taken as well 
as the first." If he answers affirmatively, he 
can name the brethren he took with him, 
who can corroborate his statement. The pas- 
tor can then say, according to the law of 
Christ, you can now make your statement. 
He tells his grievance to the church. The 
offender, it may be, admits that the cause of 
complaint is stated just as it was at the two 
previous interviews, or if he says it is not, the 
witnesses can testify as to the statement made 
in their presence. Every word said at the. 
second interview between the parties is to be 
established by the witnesses. The offender 
may still attempt to justify himself. The wit- 
nesses may repeat the arguments they used to 
convince him that he was in the w 7 rong; and 
the church seeing him in the wrong, may ad- 
monish him to make reparation of the injury 
he has done. If the offender should, at this 
point in the proceedings, " hear the church " — 
that is, carry her advice into practical effect — 
the matter ends and he retains his member- 



132 CHURCH MANUAL 

ship. But, " If he neglect to hear the church, 
let him be unto thee as a heathen man and a 
publican/' The intimation here is, that a re- 
fusal to hear the church will be followed by 
the act of exclusion, which is a public with- 
drawal of fellowship. Having been excluded 
he becomes to the offended member, and to all 
the members, " as a heathen man and a pub- 
lican." There is a cessation of Christian in- 
tercourse. 

2. General Offences. It has been stated 
that a general offence, as distinguished from a 
personal one, is committed against a church 
in its collective capacity. That is to say, it is 
committed against no member in particular, 
but against all the members in general— against 
one member as much as another. To this defi- 
nition it may be added that while all general 
offences are against churches as bodies, some 
are, and some are not, violations of the law 
of public morals. For example, drunkenness, 
theft, lying, etc., violate the law of morality, 
and may be considered offences against society 
at large as well as against the churches of 
Christ; but the espousal of false and heretical 
doctrines by a church-member, though an of- 
fence against the church, is not a crime against 



CHURCH MANUAL 1 33 

society. It does not invade the domain of 
public morals. 

While it does not comport with the limits 
or the design of this volume to give an ex- 
haustive catalogue of general offences, it is be- 
lieved that the most of them may be classified 
as follows : 

I. A rejection of any of the fundamental 
doctrines of the gospel. According to the con- 
stitution of the human mind the denial of 
fundamental truth is the belief of fundamental 
error. The apostle Paul attached great im- 
portance to what he termed " the truth of the 
gospel/' and knowing that he had preached 
the gospel in its purity to the Galatians, he 
said : " Though we, or an angel from heaven, 
preach any other gospel unto you than that 
which we have preached unto you, let him be 
accursed. As we said before, so say I now 
again. If any man preach any other gospel 
unto you than that ye have received, let him 
be accursed" (Gal. i : 8, 9). The beloved 
disciple, proverbial for kindness of heart, said 
with great firmness, " If there come any unto 
you, and bring not this doctrine, receive him 
not into your house, neither bid him God 
speed. For he that biddeth him God speed is 



134 CHURCH MANUAL 

partaker of his evil deeds" (2 John 10, 11). 
As the gospel is the charter of the church's 
incorporation, it is plain that a denial of any 
of the essential doctrines of the gospel is an 
offence against the church, and calls for its 
disciplinary action. And then too, every 
church by virtue of its constitution is the 
guardian of " the truth as it is in Jesus/' 
How can its guardianship be effective, if it 
does not put fundamental errorists without 
the pale of its fellowship ? Paul said to Titus : 
" A man that is a heretic, after the first and 
second admonition, reject." The term " here- 
tic " in this passage, no doubt, means an in- 
stigator of divisions ; but why does the heretic 
become such an instigator? Because, ordi- 
narily, he has embraced false doctrines which 
place him in antagonism with the church, ,and 
make him the head of a faction. He is, there- 
fore, a proper subject of church discipline. It 
will be observed that reference has been made 
to fundamental errors, and these errors are 
supposed to be inconsistent with true piety. 
There are errors, however, of a lower grade, 
which, while they do not promote piety, are 
not subversive of it. With regard to these a 
judicious toleration must be exercised — such a 



CHURCH MANUAL 135 

toleration as is suggested by the words of 
the apostle : " Him that is weak in the faith 
receive ye." While in the flesh, individual 
Christians and Christian churches will find it 
necessary to bear with errors in sentiment 
and imperfections in practice; but they must 
tolerate nothing which is virtually subversive 
of the gospel. Loyalty to Christ forbids 
this. 

2. Anything that seriously disturbs the 
union and peace of a church. The New Tes- 
tament teaches nothing more plainly than, 
that while a church meets together " in one 
place/' it should be " of one accord, of one 
mind." Its members are required to be united 
in love; for while truth is the basis, love 
is the cement of their union. How reason- 
able that they love one another, and that out 
of their love should grow a union sacred and 
inviolable ! They are children of the same 
Father — redeemed by the same blood — regen- 
erated by the same Spirit — baptized into the 
same body — bound by solemn covenant to live 
according to the gospel — and animated with 
the bright prospect of immortal glory. Surely 
there should be union and peace among the 
members of such a congregation of the Lord. 



I36 CHURCH MANUAL 

Alas, the union may be disturbed — the peace 
broken. The seeds of discord may be sown 
and everything thrown out of harmony. This 
was sometimes the case in the days of the 
apostles. Hence Paul says : " Mark them 
which cause divisions, and offences, contrary 
to the doctrine which ye have learned; and 
avoid them. For they that are such serve 
not our Lord Jesus Christ." The union and 
peace of a church may not only be disturbed 
jy the espousal of false doctrines, but also by 
he adoption of false views of church polity. 
Suppose a member, for instance, while holding 
cO what are termed " the doctrines of grace/' 
should deny the necessity of regeneration in 
order to church-membership, or the necessity 
of immersion in order to baptism, or should 
have his own children christened in infancy, 
or should insist on the right of unbelievers to 
come to the table of the Lord; every one can 
see that the union and peace of a church, or- 
ganized according to the scriptural model, 
would be seriously disturbed. Such a dis- 
turber would deserve church discipline, and 
fidelity on the part of his offended breth- 
ren would institute the process without 
delay. 



CHURCH MANUAL 1 37 

3. Disorderly and immoral conduct in all- 
its forms. There is reference to disorderly 
conduct in the following passages: " Now we 
command you, brethren, in the name of our 
Lord Jesus Christ, that you withdraw your- 
selves from every brother that walketh dis- 
orderly. . . For we hear that there are some 
which walk among you disorderly, working 
not at all, but are busybodies " (2 Thess. 3 : 
6, 11). For a church to withdraw from a dis- 
orderly brother is equivalent to his exclusion. 
There is a cessation of church fellowship. 

In the subjoined passage immoral conduct 
is referred to. " But now I have written unto 
you not to keep company, if any man that is 
called a brother be a fornicator, or covetous, 
or an idolater, or a railer, or a drunkard, or 
an extortioner; with such an one no not to 
eat " (1 Cor, 5 : 11). These terms, so expres- 
sive of immorality, are used, no doubt, to de- 
note specimen classes of wicked persons. The 
term fornicator, for example, is to be under- 
stood as embracing all those who commit 
sexual iniquities. There is no express mention 
of murderers, liars, thieves, etc., but they are 
unquestionably included, with all other wicked 
characters, as guilty of general offences which 



I38 CHURCH MANUAL 

call for church action. Alas, that these of- 
fences so often occur. 

How general offences are to be treated. The 
impression .prevails, to a great extent, that, 
because general offences are committed against 
a church as a body, they need not be treated 
after the manner of personal offences. True, 
they cannot be treated alike in all respects, 
but there should not be such a difference of 
treatment as is often seen. In some churches 
there is scarcely a private, personal effort 
made to convince of their guilt those who 
have committed general offences. This is 
wrong. A heretic is guilty of a general of- 
fence ; but, according to Paul, he is not to be 
rejected till " after the first and second admo- 
nition." The reference is no doubt to the 
program of discipline as arranged by Christ 
in Matthew 18. It cannot be too earnestly 
urged that private, personal effort be made 
with brethren who have committed general 
offences. They will be much more likely to 
show a Christian spirit when thus dealt with 
than when their offences are, without prelim- 
inary steps, made the subject of church inves- 
tigation. These private, personal exertions 
are considered proofs of kindness, and there is 



CHURCH MANUAL 139 

something in human nature which revolts and 
rebels against public exposure. In Galatians 
6 : 1, 2 it is written: " Brethren, if a man be 
overtaken in a fault, ye which are spiritual 
restore such an one in the spirit of meekness, 
considering thyself, lest thou also be tempted. 
Bear ye one another's burdens, and so fulfill 
the law of Christ." It will be seen that the 
restoration of the offender is the object to be 
sought. It is to be sought by the " spiritual " 
in the " spirit of meekness." While prosecu- 
ting this object they are to consider their own 
liability to be overcome by temptation,, and 
make necessary allowances for the offending 
brother. They are, as nearly as possible, to 
place themselves in his position, and take on 
their hearts the burden which, it may be, 
is crushing his. This would be fulfilling the 
law of Christ — that law is love; and love 
prompts us to bear the burdens of those w T e 
love. When the inspired directions of the 
apostle are faithfully followed, the brother 
" overtaken in a fault " usually confesses it, 
and gives satisfaction to those seeking his 
restoration. This is an auspicious result, and 
it must be announced at the next meeting of 
the church. The offence having been general, 



I40 CHURCH MANUAL 

the church must be satisfied. Ordinarily, what 
satisfies the brother or brethren seeking the 
offender's restoration satisfies the church. 

Sometimes the most earnest exertions to 
reclaim a brother fail of success. Then the 
case must be brought before the church. The 
facts connected with it must be stated. The 
arraigned member must have ample oppor- 
tunity to defend himself. If his defence is 
satisfactory to the church the matter goes no 
farther. Or if the brother, while the investi- 
gation is going on, becomes convinced of his 
guilt and makes confession, the church must 
forgive him. If, however, the offence is estab- 
lished by conclusive proof, and there is no 
penitence leading to confession, the act of ex- 
clusion must take place. The church must 
withdraw its fellowship. 

Offences of an infamous or scandalous char- 
acter must have a peculiar treatment. The 
church must express its reprobation of them 
by an immediate act of exclusion. No pre- 
liminary steps are necessary. No penitence 
must prevent the withdrawal of fellowship. 
The honor of Christ and the purity of his re- 
ligion are especially involved in these cases. 
What Paul says in regard to the incestuous 



CHURCH MANUAL I4I 

man (i Cor. 5) vindicates the position here 
taken, if a church-member is guilty of adul- 
tery, or murder, or perjury, or theft, or for- 
eerv, or drunkenness, or anv kindred crime, 
he deserves exclusion without trial. Some per- 
haps would except drunkenness from this cata- 
logue, but taking into account the manifold 
evils of intemperance, in connection with the 
light shed on the " temperance question " for 
thirty years past, one instance of drunken- 
ness makes it the duty of a church promptly 
to exercise its power of excommunication. Xo 
church can adequately express a suitable ab- 
horrence of such offences without excluding 
the offender. Norl can the world be other- 
wise convinced that the church is the friend 
and the conservator of s:ood morals. 



HOW EXCLUDED MEMBERS OUGHT TO BE 
TREATED 

This is a question of no little importance ; 
for the practical answer to it has much to do 
with the effect of church discipline. Social 
intercourse with the excluded is not to be 
entirely suspended ; for then many opportu- 
nities of doing them good will be lost : neither 



142 CHURCH MANUAL 

is it to be just as before the exclusion; for 
that would impair the efficacy of discipline. 
The members of a church must so act toward 
those they have expelled as to give the ex- 
pulsion its legitimate moral influence. The 
apostle Paul lays down this rule : "If any 
man that is called a brother be a fornicator, 
or covetous, or an idolater, or a railer, or 
a drunkard, or an extortioner; with such an 
one no, not to eat " ( i Cor. 5 : 11). That 
is, we must not keep company with such an 
one. There must be no such social familiarity 
as the excluded may construe into a conni- 
vance at their offences. Andrew Fuller well 
remarks : " If individual members act contrary 
to this rule, and carry it freely toward an 
offender, as if nothing had taken place, it will 
render the censure of the church of none 
effect. Those persons also who behave in this 
manner will be considered by the party as his 
friends, and others who stand aloof as his 
enemies, or at least as being unreasonably 
severe ; which will work confusion, and render 
void the best and most wholesome discipline. 
We must act in concert, or we may as well do 
nothing. Members who violate this rule are 
partakers of other men's sins, and deserve the 



CHURCH MANUAL 145 

rebukes of the church for counteracting its 
measures.'' x We dismiss the topic by a refer- 
ence to 2 Thessalonians 3 : 14, 15: "And 
if any one obey not our word by this epistle, 
note that man, and have no company with him, 
that he may be ashamed. Yet count him not 
as an enemy, but admonish him as a brother." 

OBJECTS TO BE HAD IN VIEW IN DISCIPLINE 

Prominent among these objects are: 
1. The glory of God. Whatever makes cor- 
rective church discipline necessary dishonors 
God. The greater its necessity the more is 
God dishonored. The need of discipline in 
all its stages arises from the fact that there 
is a state of things in conflict with the will 
of God. Whatever is in conflict w r ith his will 
tarnishes his glory. If then God is to be 
honored, and his glory promoted in the 
churches, discipline must be exercised to cor- 
rect that which is in conflict with his will, and 
which obscures his glory. Our God is infi- 
nitely holy, and the neglect of discipline, when 
either personal or general offences require it, 
virtually represents him as the patron of 

1 Works, Vol. Ill, pp. 334, 335. 



144 CHURCH MANUAL 

iniquity. Let the churches tremble at this 
thought, and remember that the holy God 
they serve is also a jealous God. 

2. Purity of the Churches. The followers 
of Christ, though in the world, are not of the 
world. They are called out of darkness into 
marvelous light — called to be saints — called 
with a holy calling — and in their embodied 
form as churches they are the depositaries of 
the pure principles of the gospel. They are 
Christ's representatives in the world — lights 
of the world, cities set on hills which cannot 
be hidden. Paul said to the Corinthians : " Be 
ye not unequally yoked together with unbe- 
lievers : for what fellowship hath righteousness 
with unrighteousness? and w r hat communion 
hath light with darkness ? And what concord 
hath Christ with Belial? or what part hath 
he that believeth with an infidel?" (2 Cor. 
6 : 14, 15). These significant questions show 
that the spirit of Christianity and the spirit of 
the world are utterly irreconcilable. And if so, 
the churches of the saints, to maintain their 
purity, must apply the rod of corrective dis- 
cipline to all who live unworthily of the gos- 
pel. They must do this to vindicate " the 
truth as it is in Jesus," and to represent his 



CHURCH MANUAL 145 

religion as the antagonist of whatever is evil. 
With special reference to the necessity of ex- 
pelling an unworthy member (i Cor. 5:1) 
an apostle says, " Know ye not that a little 
leaven leaveneth the whole lump? ? ' As if he 
had said, "Are you ignorant that the reten- 
tion of a flagrant transgressor will corrupt the 
entire church ? " The purity of the churches 
cannot be preserved without faithful discipline. 
And every church virtually endorses the 
wrongs she does not, by disciplinary action, 
attempt to correct. 

3. The spiritual good of the disciplined. 
This is a third object to be kept in view in all 
disciplinary proceedings. We have seen al- 
ready that in matters of personal offence the 
" gaining " of the offending brother is to be 
specially regarded. Those who have been 
" overtaken in a fault " are, if possible, to be 
restored. And when a church passes an act 
of exclusion — delivering a member over to 
Satan — that is, formally transferring him from 
Christ's jurisdiction to that of the devil — it 
must be done, " that the spirit may be saved in 
the day of the Lord Jesus." There must be 
no bitterness of feeling, no disposition to per- 
secute and oppress, no indulgence of revenge- 



I46 CHURCH MANUAL 

ful impulses. The act of expulsion must be 
considered a painful necessity, and should be 
passed by the church with great solemnity 
and pronounced by the pastor with a still 
greater solemnity. Everything should be so 
done as to make the impression on all that it 
is an awful thing to be cut off from the fellow- 
ship of God's people. It would be well for 
an earnest prayer to be offered that the dis- 
ciplinary action may prove a blessing to the 
offender, exert a salutary influence on the 
church, and impress the community with the 
holiness of the religion of Jesus. 

It is suggested that it might be well for 
every pastor, the next Lord's Day after the 
exclusion of a member, to announce the fact 
to the congregation. Sometimes a church is 
considered by men of the world as endorsing 
an unworthy character because they do not 
know of the act of exclusion. It should, in 
some way, be made known. 



CHAPTER VII 

DUTIES OF A CHURCH 

THOUGH some of the duties of a church 
have been incidentally referred to in pre- 
ceding chapters, the subject is too im- 
portant to be dismissed without a more dis- 
tinct consideration. It is plain that Christ, in 
providing for the formation of churches, rec- 
ognized and sanctified the social principle. A 
church is a society — a social institution. Its 
members, while they sustain a supremely 
sacred relation to their Head, sustain impor- 
tant relations to one another. They are " no 
more strangers and foreigners, but fellow 
citizens with the saints and of the household 
of God" (Eph. 2 : 19). In this passage 
two metaphors are employed, one of which 
represents a church as a commonwealth, and 
the other as a family. Fellow citizens with 
the saints, of a spiritual commonwealth, is 
one of the apostle's conceptions. This citizen- 
ship denotes a state the opposite of that indi- 

147 



I48 CHURCH MANUAL 

cated by the term " strangers and foreigners," 
or rather strangers and sojourners. The cit- 
izen has duties to perform and privileges to 
enjoy, which do not concern the stranger at 
all, and the sojourner to a very limited extent. 
The citizen occupies not only an honorable,, 
but a responsible position, and fellow citizens 
are expected to act in concert. The other 
conception of the apostle represents a church 
as a household, a family of God. A literal 
translation would be domestics of God — that 
is, belonging to his family. The point we 
make is that the members of a church, whether 
considered as fellow citizens of God's com- 
monwealth, or as belonging to his family, 
have something to do. Their duties are 
urgent, imperative, sacred. 

I. They owe duties to one another. Paul 
in one place refers to the self-edification of a 
church. His language is " unto the edifying 
of itself in love." There is something at fault 
with every church that does not build itself 
up on its most holy faith. There should be 
constant growth in grace. And as the thrifty 
plant or vigorous tree grows in all its parts, 
so should there be spiritual growth in all the 
members of a church. They must abound in 



CHURCH MANUAL 1 49 

supreme love to Christ and in fervent love for 
one another. 

Christian love is the great duty of church- 
members, which, when faithfully performed, 
secures the performance of all other duties 
that they owe one another. If they remember 
the words of Jesus — " a new commandment 
give I unto you that ye love one another " — 
they will not forget the many ways in which 
this love may express itself. Toward the 
pastor it will show itself in respect for his 
teachings, in obedience to his admonitions, 
and in imitation of his example, so far as he 
follows Christ. It will provide an adequate 
pecuniary support for him that he may give 
himself to his work, unperplexed with cares 
concerning the things of this life. 

Christian love will prompt the members of 
a church to do good to one another as they 
have opportunity. " To do good " is a very 
comprehensive phrase. It is generic and in- 
cludes under it all the specific methods of 
doing good. It embraces all forms of labor 
for the welfare of the body and specially those 
which concern the soul. It does not overlook 
the interests of time, but looks supremely to 
the interests of eternity. 



I50 CHURCH MANUAL 

There is another inspired expression de- 
serving special notice — " forbearing one an- 
other in love." This implies that church- 
members will have occasion to exercise their 
forbearance. Alas, they often have. Their 
long-suffering is tried, their patience put to 
the test. Sometimes it seems wonderful how 
much they can bear and forbear. It would 
be inexplicable, but for the words, " in love " 
forbearing one another in love. Love covers 
a multitude of faults. It makes Christians 
look leniently on the frailties, weaknesses, 
and imperfections of their fellow Christians. 
It makes them bear patiently what they can- 
not approve, and bear it till it assumes a form 
that calls for the exercise of that discipline 
which the Lord Jesus has given his churches 
" for edification, and not for destruction." 
" Forbearing one another in love " would be a 
suitable church motto. 

In treating of the duties which church- 
members owe one to another, it is well to refer 
briefly to the duty of 

Seeking out and encouraging zvhatever min- 
isterial gifts there may be in the membership. 
This. is a very important matter. We doubt 
not there are many young men in our churches 



CHURCH MANUAL 151 

who ought to preach the gospel. They have 
impressions on the subject. They look on the 
work of the ministry as so responsible that 
they recoil from it with trembling. They 
feel their incompetency ; and, in view of min- 
isterial duties and trials, repeat the stereo- 
typed question, " Who is sufficient for these 
things ? " These are the very men who need 
to be sought out and encouraged. Their views 
of the greatness of the work of preaching the 
gospel are correct. Their self-distrust is alto- 
gether commendable. The ablest of the Lord's 
ministers once felt as they now feel. They 
need instruction. Let them be encouraged to 
speak and exhort in prayer-meetings, and soon 
it will be seen that they possess ministerial 
gifts. It devolves specially on pastors, and the 
more judicious of the brethren, to train these 
future ministers for usefulness; and, wherever 
money is needed for the education of any of 
them, the churches ought cheerfully to furnish 
it. There is no pecuniary investment so pro- 
ductive as that made in ministerial education. 
But it must ever be remembered that piety is 
the preacher's first and most important quali- 
fication, without which the greatest talents, 
and the richest stores of learning, will make 



152 . « CHURCH MANUAL 

him as " sounding brass or a tinkling cym- 
bal." 

2. A church owes duties to the world. The 
term world is here used to denote impenitent 
sinners. Every Christian by the very process 
which makes him a Christian is brought under 
obligation to do what he can to lead others 
to Christ And when individual believers are 
embodied in churches their obligations not 
only remain in full force, but the facilities of 
usefulness are increased. Church-members 
must recognize these obligations, and avail 
themselves of these facilities. They must labor 
for the salvation of souls under the distinct 
impression that the grace which has saved 
them can save others. Thus only can they 
labor in faith and hope. The following are 
some of the methods in which church-mem- 
bers may perform their duties to impenitent 
sinners. 

1. By personal conversation with them about 
their souls. Christians must not forget that 
the faculty of speech has been given for im- 
portant purposes, and should be used accord- 
ingly. Few things are more to be desired 
among church-members than a consecration 
of the power of speech. Conversational talent 



CHURCH MANUAL 153 

needs to be improved and sanctified. How 
can the tongue be so worthily employed as in 
speaking of the "great salvation"? What 
theme so momentous, so precious, so sublime ? 
Christians must not only " speak often one to 
another," but they must converse with the 
impenitent about their souls. 

It is not important that their ideas be pre- 
sented with logical precision and rhetorical 
beauty ; but it is indispensable that the love of 
Christ animate their hearts and prompt their 
speech. The members of every church should 
see to it that every impenitent sinner within 
the bounds of the congregation is conversed 
with on the subject of religion and urged to 
accept the salvation of the gospel. It must 
not be said in truth by even one of the unre- 
generate " no man cared for my soul/' Such 
a declaration truthfully made would be a re- 
proach to any church. Let it not be made : 
but let church-members show their interest in 
the welfare of the impenitent by personal con- 
versation with them on the weighty concerns 
of eternity. 

2. By tlie maintenance of Sunday Schools. 
The Sunday School is not designed to super- 
sede, but to aid family instruction. It must 



154 CHURCH MANUAL 

be remembered always that religious training 
in the family cannot be dispensed with. Pa- 
rental obligations can no more be transferred 
than parental relations can be changed. But 
it may be assumed as a fact, that those parents 
who are most faithful in " bringing up their 
children in the nurture and admonition of the 
Lord," most gladly avail themselves of the aid 
furnished by Sunday School instruction. And 
then how many ungodly parents are to be 
found everywhere who are incompetent to 
give their children religious training, and who 
would not, if they were competent ! Are these 
children to be uncared for? No, nor those 
whose parents are dead. The sympathies of 
all generous hearts are enlisted in behalf of 
orphans. All children are suitable subjects 
for the Sunday School. Whether their par- 
ents are pious, or ungodly, or dead, let all the 
children be gathered together to receive re- 
ligious training on the Lord's Day. Superin- 
tendents and teachers of Sunday Schools must 
remember that scriptural instruction is the one 
thing to be kept in view. Literary instruc- 
tion, properly so-called, is given in week-day 
schools.- The impartation and reception of 
scriptural knowledge are the distinguishing 



CHURCH MANUAL 1 55 

features of the Sunday School. Great care 
should be exercised in the selection of Sunday 
School libraries. Books inculcating erroneous 
views must be rejected, and the literature pro- 
vided for the children must be religious and 
evangelical- 

Sunday School teachers should make it a 
point to urge, by personal appeal, the claims 
of the gospel on every scholar, Every such 
appeal ought to be preceded, accompanied, and 
followed by earnest prayer to God for his bless- 
ing. Without his favor no effort to do good 
will be successful ; with his approving smile no 
effort will be unsuccessful. 

It is proper to say a few words as to the 
relation of Sunday Schools to the churches. 
Ordinarily, these schools are formed by the 
churches and are permitted to use their houses 
of worship. They should be carried on under 
the general direction of the churches, and be 
held responsible thereto. A church should re- 
gard its Sunday School as one of the agencies 
by which to meet its obligations to train the 
rising generation in the fear of God. And 
when this is the case the church is really at 
work in the Sunday School. It would be a 
happy circumstance if facts would authorize 



I56 CHURCH MANUAL 

this definition of a Sunday School : A church 

ACTIVELY AT WORK ON THE Lord's DAY FOR 
THE GOOD OF THE CHILDREN. 

" The classes in the school/' it has been 
well said, " should be composed, not simply of 
children, but also of the grown-up people in 
the neighborhood — grandfathers and grand- 
mothers, fathers and mothers, and men and 
women. The school should be considered one 
of the regular meetings of the church. Pas- 
tors should summon the entire people to as- 
semble on the Lord's Day, either as teachers 
or as scholars. It should be considered as 
strange for fathers and mothers to stay away 
from the Bible classes as for boys and girls to 
absent themselves from the Sunday School. 
That pastor who will speak to his congrega- 
tion on this topic three minutes before sermon 
each Lord's Day for one year, and then work 
to get up classes as he may be able through 
the week, will be astonished at the results. 
And ten years of such efforts by all the 
ministers of the gospel would work a com- 
plete revolution in the churches. Instances 
might be given to show that a church some- 
times more than doubles its power by employ- 
ing its private members in this way." 



CHURCH MANUAL 1 5/ 

3. By the distribution of the Bible, religious 
books, tracts, etc. This is another method 
by which a church may do good to the im- 
penitent. God has given to the world one 
book. It is unlike all other books. It carries 
with it, wherever it goes, the credentials of 
its inspiration and claims the reverence due 
to a communication from heaven. The Bible 
is God's gift to the world. It was not given 
to the white man, nor the red man, nor the 
black man, as such, but to universal man. 
This volume alone unfolds the way of salvation 
by telling the wonders of the cross. It is re- 
vealed truth by means of which the soul is re- 
generated, sanctified, and prepared for heaven. 
Who is to see to it that this precious book is 
distributed at home and abroad? It cannot 
be reasonably expected that God's enemies will 
do it. His friends must engage in the work. 
They know something of the value of the 
Bible, and their sense of its worth must prompt 
them to circulate it. Every church should 
consider itself, by virtue of its constitution, 
a Bible Society, and should aid in the great 
work of disseminating divine truth through- 
out the world. It is a question that may well 
be pondered with solemn interest: Will God, 



I58 CHURCH MANUAL 

in his providence, long permit any people to 
retain his word, if that people do not give it 
to others? Let every church think of this. 

The distribution of religious books, tracts, 
and periodicals is a work kindred to the cir- 
culation of the Scriptures. Religious books 
are reproductions and expositions of some of 
the truths of the inspired volume. A good 
book brings a portion of divine truth into 
contact with the conscience and heart. And 
this is the reason why the unobtrusive tract is 
so useful. 

A special use should be made of the tracts 
and pamphlets that set forth the distinctive 
principles of the denomination. The Pub- 
lication Society is publishing a very large 
variety of tracts, pamphlets, and books 
Copies of these should be circulated by hun- 
dreds of thousands. As a people, we claim 
that certain great truths have been committed 
to our care. For what did the Lord commit 
them to us?— to pass them over as unim- 
portant? We dare not do this. These prin- 
ciples are not ours to do with as may seem 
most agreeable. They are Christ's. He has 
honored us with their custody, not for our- 
selves, but for others. Upon us he has placed 



CHURCH MANUAL 159 

the especial responsibility of commending 
them. In common with all other Christians 
it is our duty to bear testimony to all truths, 
but specially to our distinctive principles. 
We owe it to ourselves, we owe it to Christ 
our Lord, and we owe it to our brethren 
dearly beloved, but in error, to make known 
these principles to the very utmost of our 
ability. 

•The mission of Baptists will not be attained 
by apologizing to the world for an existence, 
by asking pardon of other denominations for 
differing from them, or by begging that we 
may not be esteemed as bigots. We must 
become aggressive in spirit, positive in the 
advocacy of our principles. 

And these truths can be made known best 
by the free and wide-spread circulation of our 
denominational tracts, pamphlets, and books. 
Let them, then, be freely used. Tracts cost 
but little — only one dollar for a thousand 
pages sent free of postage. What an irre- 
sistible, all-pervading power might be called 
into being by the churches, if they would but 
address themselves with determination and 
perseverance to the gradual but perpetual dis- 
tribution of these tracts, pamphlets, and books t 



l60 CHURCH MANUAL 

How greatly might converts be guarded 
from erroneous views and practices, be indoc- 
trinated in the principles of the gospel and 
faith of the church, and be made substantial 
Christians, if with the hand of fellowship, the 
pastor could give to each one received the best 
small work on Baptism, another on Commu- 
nion, and another still on the Duties of Church- 
members ! And the pastor should not hesi- 
tate to ask the church to supply him with 
these aids in his work. 

4. By sustaining the cause, of missions. 
The mis Tnary enterprise is usually referred 
to in te two aspects — home and foreign. 
There is full scriptural authority for the pres- 
entation of both these aspects. The commis- 
sion of Christ to the apostles of itself furnishes 
it : " Go ye into all the world, and preach the 
gospel to every creature: He that believeth 
and is baptized shall be saved; but he that 
believeth not shall be damned " (Mark 16 : 
15, 16), It is clear from this commission that 
the gospel is to be preached at home and 
abroad: for it is to be preached in all the 
world. It is to be proclaimed to all the na- 
tions; for it is to be proclaimed to every 
creature. " Ye shall be witnesses unto me 



CHURCH MANUAL l6l 

both in Jerusalem, and in all Judea, and in 
Samaria, and unto the uttermost part of the 
earth" (Acts i : 8 ) . This was the program 
of missionary labor in apostolic times. How 
suggestive the words, Jerusalem — all Judea — 
Samaria — uttermost part of the earth. This 
was the plan and zealously was it executed. 

It may be laid down as an axiom that no 
church, not animated with the missionary 
spirit, can be in a healthful, prosperous state. 
The missionary spirit is the spirit of the 
gospel — the spirit of Christ. Of every church 
it ought to be said in truth as of the Thessa- 
lonians : " From you sounded out the word of 
the Lord." The sound should go forth till it 
reaches the remotest limits of the earth. It 
is the sound of the word of the Lord. The 
word of the Lord is the gospel by which sin- 
ners of all nations may be saved. " For who- 
soever shall call on the name of the Lord shall 
be saved. How then shall they call on him 
in whom they have not believed? and how 
shall they believe in him of whom they have 
not heard? and how shall they hear without 
a preacher? and how shall they preach except 
they be sent?" (Rom. 10 : 13-15.) 

Indifference to the cause of missions is 

L 



l62 CHURCH MANUAL 

cruelty to immortal souls. How are sinners 
in our own land, or in foreign lands, to be 
saved without the gospel? Ought not those 
who have the gospel to send it to those who 
have it not? Earth's wretched millions are 
starving for " the bread of life," and this bread 
is in the custody of the churches. Dare they 
refuse to distribute it among the perishing at 
home and abroad? No church can perform 
its duties to the world without sustaining the 
cause of missions — without giving, according 
to its ability, to spread the gospel of the grace 
of God. Praying without giving is presump- 
tion, and giving without praying indicates a 
self-dependence offensive to God. Let it be 
said, as of Cornelius, so of every church: 
" Thy prayers and thine alms are come up as 
a memorial before God." When prayers and 
alms go together, there is a happy conjunc- 
tion. 



Note. — The subject of this chapter — Duties of a Church — 
might be expanded into volumes. Our narrow limits have re- 
quired its compression. It may be said, in conclusion, that a 
church with the New Testament for its charter of incorpora- 
tion, is constitutionally a society, organized for the promotion 
of Christian objects. These objects should be prosecuted 
so zealously by all church-members as to make it apparent 
that no secret or secular organization is needed to carry for- 
ward any benevolent or Christian work. And besides, what- 
ever good church-members do, should be done in their Chris- 
tian character. 



APPENDIX 



I. BUSINESS MEETINGS OF A CHURCH, 
ASSOCIATIONS, ETC. 

Where the spirit of Christian love and courtesy 
prevails, very few rules are necessary in the trans- 
action of church business. The pastor of a church, 
by virtue of his office, is its moderator. He there- 
fore presides at its meetings, which should be opened 
with singing, reading a suitable portion of Scrip- 
ture, and prayer. The clerk then reads the min- 
utes of the last meeting, and the pastor states, that if 
there is no motion to amend, the minutes will stand 
approved. If corrections are necessary, they are 
made, that the records may show exactly what has 
been done. The items of business should be taken 
up thus : i. Unfinished business ; 2. Reports from 
committees ; 3. New business, It is not necessary 
to make a motion to take up unfinished business. 
It is before the church and must be acted on, un- 
less a motion to* postpone its consideration prevails. 
So of reports from committees. Under the item 
of new business any brother can mention what, in 
his judgment, claims the consideration of the church ; 
but in all matters of importance it is desirable that 
there should be some previous consultation among 
the most prudent brethren as to what new busi- 
ness shall be introduced. Nothing has been said 

163 



I64 CHURCH MANUAL 

as to the time of receiving members, because some 
churches prefer that this shall be done directly after 
the devotional exercises; others that it shall be 
done after all other business is transacted; while 
others, still, receive members, not at business, but 
at covenant and prayer meetings. 

Concerning Motions 

A motion made, and not seconded, does not claim 
the moderator's notice ; but if seconded, he must state 
it to the meeting. This must be done before there is 
any discussion. 

While a motion is undergoing discussion no new 
motion can be presented. But it is in order to move 
to amend a motion by adding or striking out words, 
phrases, and sentences. It is even parliamentary to 
move to amend by striking out all after the word Re- 
solved, and introducing new matter in conflict with 
the original proposition. This, however, is not an 
amendment, but a substitute. An amendment must 
be germane to the matter embraced in the motion: 
a substitute is intended to supersede it. 

Some suppose a motion can be withdrawn by the 
mover any time before the vote is taken. Others 
think that after a motion comes regularly before 
the meeting it cannot be withdrawn except by con- 
sent of the body. The practice of deliberative bodies 
is conforming more and more to the latter view. 
Unanimous consent, however, is not necessary. 

When an amendment to a motion is accepted by 
the mover no vote on the amendment is to be taken ; 
if the mover does not accept it, a separate vote must 



CHURCH MANUAL 165 

be taken on the amendment, and then on the orig- 
inal proposition. 

It is in order to move an amendment to an amend- 
ment, but this is the utmost limit to which the matter 
can go, and seldom should go so far. 

Privileged Questions 

These embrace motions to adjourn, to lay on the 
table, to have the previous question, to amend, to 
commit, to postpone. They are called privileged be- 
cause, it is supposed, they can be made at any time. 
This, however, is not strictly true; for even the 
question of adjournment, which takes precedence of 
all other questions, cannot be presented while a 
member is speaking, or a vote is being taken ; nor can 
a motion to adjourn, which has been negatived, be 
renewed until some other proposition is made, or 
other business is transacted. 1 

It will rarely be necessary in the transaction of 
business in churches, associations, etc., to call for 
the previous question. When, however, a motion for 
the previous question is made and seconded, the 
moderator will say, " Shall the main question now be 
put?" If the decision is affirmative, the meeting 
votes, without further discussion, on the original 

1 Writers on Parliamentary Rules differ as to what are 
privileged questions. Jefferson, in his " Manual," includes 
all named above except the " previous question." Matthias, 
in his " Rules of Order," embraces all except the motion to 
lay on the table. Cushing, in his ** Manual," reduces privi- 
leged questions to three, namely: adjournment, questions of 
privilege, and orders of the day; while he ranks as " Sub- 
sidiary Questions " the following: Lie on the table, pre- 
vious question, postponement, commitment, amendment. 



l66 CHURCH MANUAL 

motion. If the meeting decides that the main ques- 
tion shall not be put — it indicates a desire that the 
discussion shall go on. 

Not Debatable 

Certain motions are not debatable, such as the mo- 
tion to adjourn, to have the previous question, to lay 
on the table, etc. 

But when these motions are modified by some 
condition of time, place, or purpose, they become 
debatable. 

Motions to Reconsider 

A motion to reconsider a proposition formerly 
adopted must be made \>y one who voted with the 
majority. If such a motion prevails, the original 
matter is before the body, as if it had never been 
acted on. 

Points of Order, Appeal 

If a member in debate violates any recognized rule 
of order, it is the business of the moderator to call 
him to order. Or, any other member may present 
a point of order, which the moderator must decide. 
If the decision is unsatisfactory, an appeal may be 
taken to the body; but this should be done only in 
peculiar cases. 

Miscellaneous Matters 

In stating a motion or taking a vote the moder- 
ator should rise from his seat. 

If there is an equal division of votes, the modera- 
tor may give the casting vote, or he may, more 



CHURCH MANUAL 167 

prudently in most cases, decline voting. I: he de- 
clines, the matter is decide d in the negative. It is 
desirable for any question that comes before a 

neb to be decided by a majority of one vote, and 
that vote tc be the pastor's. 

Xo member can speak except on some definite 
ect before the holy unless he wishes to explain 
why he is about to make a motion. It is gen- 
erally better to make a motion and then, after 
it is seconded, speak in explanation and defence of it. 

When blanks are to be filled, if different numbers 
are proposed, the vote must be taken first on the 
largest number, the longest time. etc. 

If a deliberative body decides beforehand to 
adjourn at a certain hour, when that hour comes 
the moderator, without waiting for a motion to 
adjourn, must pronounce the meeting adjourned. 

II. FORMS OF MINUTES, LETTERS, ETC. 

There are dc invariable forms, but the following 

are recommended as generally suitable: 

1. Record of Church Meeting 

Philadelphia, Aug. 8, 1867. 

The church met for business at — o'clock, 

the pastor presiding. After devotional exercises 
the minutes oi the last meeting were read and ap- 
proved. [After this whatever business is done must 
be recorded.] 

Adjourned. 

, Clerk. 



1 68 CHURCH MANUAL 

2. Letter of Dismission 

Philadelphia, Aug. 15, 1867. 

The Baptist church of . 

To her sister, the Baptist church of 

Dear Brethren: 

This certifies that is a member with 

us in good standing and full fellowship, At 

own request is hereby dismissed from us to 

unite with you. When received by you 

connection with us will terminate. 
By order of the church. 

, Church Clerk. 



This letter w T ill be valid for months. 

3. Letter of Notification 

Philadelphia, Sept. 5, 1867. 

To the church. 

Dear Brethren: 

You are hereby notified that was 

received by letter from you to membership in the 

church, 1867. 

, Church Clerk. 

4. Letters of Commendation 
These are usually given by pastors to members who 
expect to be absent from home for a time. They are 
substantially as follows: 

Philadelphia, July 4, 1867. 

This certifies that is a member of 

the Baptist church in this place, in good 



CHURCH MANUAL log 

standing-, and is commended to the Christian fel- 
lowship of all sister churches. , 

Pastor Baptist church. 

5. Call for a Council of Recognition 

Philadelphia. Aug. 10, 1867. 

To the Baptist church in . 

Dear Brethren : 

There is a company of brethren and sisters in the 
Lord who wish to become an independent church. 
You are therefore requested to send your pastor and 

two brethren to meet in council at at 

— o'clock, to take the matter into consideration. 
If the council approves the movement, said breth- 
ren and sisters will be glad to have the moral in- 
fluence of its recognition. The following churches 
are invited to send messengers. , . 



Yours, trulv. 



Committee. 

6. Call for a Council of Ordination 

Philadelphia, Aug. 20, 1867. 

The Baptist church of . 

To the Baptist church of , 

Dear Brethren : 

We request you to send your pastor and two 
brethren to meet in council at — 



I/O CHURCH MANUAL 

43'clock, to consider the propriety of ordaining to 

the work of the ministry brother . 

The following churches are invited to send mes- 
sengers : , , . 

By order of the church, 

, Clerk. 

7. Call for an Advisory Council 

Philadelphia, Aug. 10, 1867. 

The Baptist church of . 

To the Baptist church of . 

Dear Brethren : 

We are sorry to inform you that there are seri- 
ous difficulties among us, disturbing our peace and 
hindering our usefulness as a church. We there- 
fore request you to send your pastor and two 
brethren to meet in council, to advise us what to do. 
The following churches are invited to send mes- 
sengers : . , , . 

By order of the church, 

, Clerk. 

8. Record of a Council 

Philadelphia, Aug. 30, 1867. 
A council, called by the church, met 



— . at — o'cjock. Brother was chosen 

moderator, and brother , clerk. Prayer 

by . The church records, referring to 

the call of the council, were read, from which it 

appears that the object is 

. The credentials of the messengers were pre- 



CHURCH MANUAL 171 

sented. The following churches sent the following 
brethren, namely : 

CHURCHES. MESSENGERS. 

[Whatever is done must be faithfully recorded.] 
On motion the council was dissolved. 

, Moderator. 

, Clerk. 

9. Form of Ministerial License 

Philadelphia, Sept. 8, 1867. 

This is to certify, that brother is a 

member of the Baptist church, in good stand- 
ing and full fellowship. Trusting that God has called 
him to preach the gospel, we hereby license him to 
engage in the great work ; and we offer to God 
our earnest prayers that he may become " a work- 
man that needeth not to be ashamed, rightly dividing 
the word of truth." 

By order of the church, this dav of 

, 18-. 

, Pastor. 

, Clerk. 



10. Certificate of Ordination 
This is to certify that brother 



ordained to the work of the gospel ministry, by 
prayer and the laying on of the hands of the 

eldership, on the day of , 18 — . He was 

called to ordination by the church of w r hich 

he was a member, which had ample opportunity t© 



172 CHURCH MANUAL 

become acquainted with his piety and ministerial 
gifts. 

The ordaining council was composed of 

brethren from churches, who after a de- 
liberate and thorough examination of the candi- 
date cordially recommended him for ordination. 

Our beloved brother, the bearer of this paper, has, 
therefore, the entire approbation of the ordaining 
council in being publicly set apart to preach the 
gospel and administer the ordinances of Christ. 

May he, like Barnabas, be " full of the Holy 
Spirit and of faith," and through him may "much 
people be added to the Lord." 

, Moderator, 

, Clerk. 



III. MARRIAGE CEREMONY 

Marriage is an institution of divine appointment, 
given in wisdom and kindness, to increase human 
happiness and to support social order. 

In the Bible, which should be the lamp to your 
path in every relation, you will find the directions 
needed in this. 

In token of your decided choice of each other as 

partners for life, you and 

will please to unite your right hands. 

(Joining of hands.) 

Do you solemnly promise, before Almighty God 
and these witnesses, to receive each other as hus- 
band and wife, agreeing to perform the duties grow- 



CHURCH MANUAL I73 

ing out of the relation, pledging- yourselves to love 
each other, and to make even* reasonable exertion 
to promote each other's happiness until the union 
into which you are now entering is dissolved by 
death ? 

{When a ring is employed the following can be 
used. In confirmation of these vows, you will please 
give and receive this ring, as an emblem and pledge 
of the pure and enduring love you have promised 
to cherish for each other.) 

In view of the promises thus made, I do now, by 
virtue of the authority* vested in me. as a minister 
of the gospel, pronounce you husband and wife, 
henceforth in interest and destiny, as in affection, 
One. And what God hath joined together, let not 
man put asunder. 



IV. THE PROVINCE OF ASSOCIATIONS AND 
COUNCILS 

It is customary among Baptists for the churches, 
according to their convenience, to form District 
Associations. These bodies are composed of mes- 
sengers from the churches. And as no fixed number 
of churches is necessary in organizing an association, 
it may be either large or small. Even- church acts 
voluntarily in connecting itself with an association. 
:re is not — there cannot be — compulsion in the 
matter. This results from the fact that the Scrip- 
tures recognize no higher tribunal than a church. 

There are many prudential reasons for the forma- 
tion of associations. Some persons seem to think 



1/4 CHURCH MANUAL 

that the chief business of associations is to col- 
lect the statistics of the churches and publish them. 
This is the least part of their business. Their 
great work is connected with local Church Exten- 
sion, the Missionary Enterprise, Bible, Book, and 
Tract Distribution, Ministerial Education, and the 
Sunday School work. Combined action for these 
objects is more effective than isolated action. This 
is the supreme reason for associations. 

It follows, of necessity, that an association is only 
an advisory body. It may recommend to the churches 
that they do thus and thus ; but it can go no 
further. It can enact no decrees; and if it did. it 
would have no power to execute them. It is no 
Court of Appeals, whose decisions are to nullify 
those of the churches. Bpatists must, with holy 
jealousy, watch and arrest the first encroachments 
of associations on the independence of the churches. 

There needs to be something said about Councils. 
Like associations, they are advisory bodies ; and 
while this fact is kept distinctly in view, their 
utility cannot be questioned ; but there is danger lest 
they assume authority over the churches; and lest 
the churches acquiesce in the assumption. The fol- 
lowing remarks on councils, from a judicious author, 1 
are recommended to the Christian brotherhood : 

" The true theory of councils appears to be that 
which regards them as merely advisory. In ordinary 
cases of discipline, involving no doubtful or difficult 
question, they are not needed. But cases of a dif- 

1 Rev. Warnam Walker, in his " Church Discipline/' pp. 
63, 64. 



CHURCH MANUAL I 75 

ferent character may arise. A church may be ca 
to act upon questions of the highest importance, and 
so complicated and difficult, as to render nee 
all the wisdom and experience that can be brought to 
bear upon them. Or, a church may be so divided in 
opinion on questions seriously affecting its vital 
interests, that no approach to unanimity can rea- 
sonably be hoped for, except through the inrlue:::^ 
of such a council as may command the respect an I 
confidence of the body. Or, the pastor of a church 
may be guilty* of some misconduct, involving a for- 
feiture of his ministerial and Christian character. 
In this last case, although no doubt may be enter- 
tained in relation to the course to be pursued, still 
it is important that the advice of other pastors and 
able brethren should be obtained. The removal of 
one of Zion's watchmen is a matter of painful in- 
terest, not merely to the one church over which he 
presides, but to many. As a public teacher of re- 
ligion, hte has had a place in their affectionate re- 
gard; and his fall, like the extinction of a star, is 
felt by them to be a public calamity. It would seem, 
therefore, in the case supposed, to be due to the 
neighboring churches, that before any decisive a: 
is had, a council should be called to deliberate upon 
the whole matter, and say what action in their 
judgment is advisable. The opinion of such a 
body, although not binding upon the church, is en- 
titled to its consideration ; and if adopted must add 
greatly to the weight of its final decision. 

" In this, and in all cases, where the aid of a 
council is sought, the right of a decision rests with 



1/6 CHURCH MANUAL 

the church. It is the province of the council, not to 
act authoritatively, but to advise the churches how 
to act. The advice so given ought by no means to 
be lightly rejected; but if, in the deliberative judg- 
ment of the church, it is contrary to the will of the 
Master, it cannot be adopted. When a disagree- 
ment of this kind exists, perhaps the most effective 
means of restoring harmony may be to have recourse 
to a second council Still, the ultimate decision be- 
longs to the church. 

" It is supposed by some that the power of ordina- 
tion to the Christian ministry resides, not in the 
church, but in a council, assembled at the call of a 
church, and acting through a presbytery of its own 
selection. And this being assumed, it is supposed 
to follow, that the power to depose from the min- 
istry, which is an act of equal authority with the 
other, must be lodged in a body similarly constituted. 
But whence, it may be demanded, does the council, 
as such, derive its origin and its power? Evidently 
from the church. But for the call of the church it 
would never have existed. It is the creature of the 
church, and cannot, without manifest impropriety, 
exercise an authority superior to that of its creator. 
Besides — if a church be incompetent to depose 
from the ministry, it must also be incompetent to 
exclude a minister, since the former act is virtually 
included in the latter. The discipline of the church, 
so far as ministers are concerned, would thus be- 
come an empty name. The truth seems to be that 
the ordinary power is in the church. Inasmuch, 
however, as the exrcise of that power is an act of 



CHURCH MANUAL 177 

public importance and interest, it is due to the 
neighboring churches, that the advice of their pastors 
and such other members as they may designate for 
this purpose, should previously be heard. Especially 
is it due to the presbyters who may be called upon 
to act, that the}' should have opportunity to satisfy 
themselves in relation to the character, call to the 
ministry, and qualifications of the candidate. For 
these reasons, a council ought always in such cases 
to be called, not to ordain, but to advise the church 
in respect to ordination; nor is it easy to conceive 
of a case in which it would be expedient for the 
church to insist upon proceeding, contrary to such 
advice. Still, the right of decision is in the church ; 
and the officiating presbyter}' should be regarded as 
acting, not in behalf of the council, but in behalf 
of the church." 

This long extract has been made, because the 
views it presents are believed to be of great im- 
portance. Councils composed of judicious brethren 
may be expected to give good advice, and good 
advice should be taken ; but as councils are ad- 
visory, they are not authoritative bodies. Hence 
for a council to require a church to give a pledge 
beforehand to abide by its decision is a direct as- 
sault on church independence. And for a church to 
give such a pledge is disloyalty to Christ ; for it is 
a surrender of the great principle that a church is 
the highest tribunal, and is the only competent 
authority to pronounce a final decision. 



M 



INDEX 



Apostolic Churches, received members, 103; excluded 
members, 104; restored members, 106. 

Associations, Province of, 173. 

Baptism, definition of, 56; subjects of, 64; administration of. 
65; design of, 74; ceremonial qualification for church- 
membership, and no church without it, 12; believer's firsr 
public act of obedience to Christ, 94; how sins are remit- 
ted in, 13; precedes the Lord's Supper, 56, 93; commemo- 
rates the burial and resurrection of Christ, 74; expresses 
the believer's death to sin, 75; symbol of purification, 76, 
77; anticipates the resurrection of the saints, 77. 

Baptists, why they do not commune with Pedobaptists, 91. 

Baptize, an Anglicized word, 65-69; this makes an appeal to 
Greek lexicons necessary, 69; lexicons not the ultimate 
authority, 69; how Greek authors used baptizo, 73; what 
Professor Stuart and Calvin say, 70; what George 
Campbell and Chalmers say, 70, 71; why Pedobaptist 
concessions are of great value, 72. 

Believers, subjects of baptism, 84, 85; allusions to baptism 
in the New Testament forbid the idea of infant bap- 
tism, 87. 

Bible, divinely inspired, 43; rule of faith and practice, 41, 44; 
how it should be studied, 41; distribution of, 157. 

Business, church, items of, how taken up, 163. 

Clerk, of church, proper to have one — his duties, 37. 

Commission of Christ, circumstances connected with the 
giving of it, 79; how the apostles understood it, 14, 84; 
only authority for baptizing, 79; virtually forbids what 
it does not enjoin, 81. 

Congregationalism, defined, antagonizes with Episcopacy and 
Presbyterianism, 101. 

Covenant, church, 61. 

179 



l8o INDEX 

Constitution, of churches, 15, 16: of United States referred 

to for illustration, $2. 

Church, term used in two senses in New Testament, 5. 6; 
definition of a local church, 7, -55; prerequisites to mem- 
bership, moral, 8, 9 — ceremonial, 12; constitution of. 
15, 16; harmony of views important, 15; recognition of, 
16; what is meant by sister churches, 19; officers of a 
church not essential to its existence, but to its well- 
being, 22. 

Council, forms of letters inviting to, 169, 170. 

Councils, advisory bodies, province of, 173-177. 

Deacons, origin of the deaconship, 29; the office permanent, 
31, 32; qualifications of deacons, 35; chosen by the 
church, 108; ordination of, 35, 36; they serve three 
tables, 33; are the treasurers of the church by virtue 
of their office, and should make an annual report, 35. 

Declaration of Faith, 43-62; not a substitute for the 
word of God, 16: an exponent of what the Bible is be- 
lieved to teach, 42. 

Dismission, letters of, who entitled to, 20, 21. 

Discipline, church, formative, 1 17-120; corrective, 120-141; 
objects to be had in view, 143. 

Election, definition of, 51, 52. 

Episcopacy, what it is, 100. 

Excluded Members, how they are to be treated, 141; when 
other churches may receive them, 116. 

Faith, definition of, 50; prerequisite to church-membership. 
9; Christ the object of, 10; declaration of, 43-62. 

Finality, of church action, 111-113. 

Fellowship, hand of, when usually given, 18. 

Gifts, ministerial, to be sought out and encouraged, 150, 151. 

God. character of. 45. 

Gospel, its harmony with the law of God, 54. 

Government, civil, of divine appointment, 58; church, accord- 
ing to the law of Christ, 102; Congregational in form, 
101. 

Hands, laying on of. a designation to office, 36; should be 
done after prayer. 

Heretic, definition of, 134. 

Household Baptisms, no authority for infant baptism, 85, 86. 



INDEX IOI 

Infants, saved, but not by faith, S3, S4; no authority for 
baptizing them, 84, 85. 

Immersion, proof that it is the baptismal act, 65, 70, 72, 74. 

Jesus, Head of the church and institutor of the ordi- 
nances, 63. 

Justification, what it is, 48. 

Lexicons, Greek, not the ultimate authority in deciding the 
meaning of baptizo, but the usus loquendi is, 72. 

Letters, forms of, 167-170. 

Libraries, for Sunday Schools, to be selected with care, 155. 

Lord's Day, the Christian Sabbath, 57. 

Lord's Supper, institution and design of, 88; a solemn cele- 
bration of Christ's death, 89; a church ordinance, and 
therefore preceded by baptism and church-membership, 
89, 90. 

Love, Christian, the great duty of church-members, 149, 150. 

Man, fall of, 46. 

Marriage Ceremony, 172. 

Matters Miscellaneous, 166, 167. 

Majority, the right of, to rule, no. 

Members of a Church, how received, 17; caution necessary, 
18; when received without letters of dismission, 19; 
how membership ceases, 19. 

Ministers of the Gospel, how their authority to preach 
and administer ordinances is derived, 64. 

Ministerial License, form of, 171. 

Missions, Home and Foreign, to be sustained, 160-162. 

Mosheim, his testimony in favor of the independence of the 
first churches, 113. 

Motions, rules concerning, 164; not debatable, 166. 

Ordinances of the Gospel, two, baptism and the Lord's 
Supper — in what sense church ordinances, 63, 64. 

Ordination, council of, 169; certificate of. 171. 

Order, point of, 166. 

Offences, two classes of, 125; personal, how to be treated. 
126-132; general, 132-137; how to be treated, 138. 

Pastor, why this t^rm was used, 23; the work of, 24-26; the 
authority of, 26-29; equivalent to bishop and elder, 25; 
must not assume priestly lordship, 29; should'be chosen 
for an indefinite period, 29; entitled to support, 34. 



I 82 INDEX 

Pedobaptists, admit baptism precedes communion, 96-98. 

Presbyterianism, definition of, ioi._ 

Privileged Questions, what they are, 165. 

Power of a Church, cannot be transferred, in. 

Questions, privileged, 165; subsidiary (note) not debatable, 

166. 
Regeneration, definition of, 49; ^coexists with repentance and 

faith, precedes baptism, 1 1 . 
Repentance, definition of, 50; precedes church-membership, 8. 
Robert Hall, did not consider Pedobaptists baptized, 91. 
Saints, the perseverance of, 54. 
Salvation, way of, 47; free, 49. 
Sanctification, what it is, 53. 
Stuart, Professor, what he says of baptizo, 70. 
Sunday Schools, to be maintained, 153; the instructions 

given in them must be scriptural, 154; their relation to 

the churches, 155. 
Tracts and Religious Books, to be circulated, 158, 159. 
Trustees, duties of, no necessity for them as distinct from 

deacons, 39, 40. 
Table of the Lord, must be approached as he directs, 98, 99. 
Whately, Archbishop, concedes the independence of the 

first churches, 113. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 

PreservatiosiTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 




005 359 945 A 



